Nandanvana

Author(s): N L Jain
Publisher: Parshwanath Vidyapith

Page 62

(42) Nandanavana
postulated. In fact, the nature of reality cannot be expressed under simultaneous contradictoriness. This was realized by Anekāntists who did predict it as a whole. Thus, the, Jaina theory goes somewhat deeper into the nature of reality. Heisenberg realized this point through his Uncertainty principle. However, Kothari has remarked that the additional four predications about reality in Anekantavāda require peeping into higher or finer planes of reality for which the theory of relativity does not feel competent. Thus, Syadvāda takes us to deeper explorations.
Table 4 has been prepared with a view to give informations about many points of similarity, dissimilarity and distinction between the theory of relativity and Jaina relativism or Anekantaväda based on the above discussion. Though these points are not exhaustive, but they represent the salient features of the two theories. There may be some repetition from earlier Tables. It is observed that there are six points of similarity, four points of distinction and eleven points of dissimilarity. If we analyse these points, we find that the points of similarity represent the philosophical aspects of the theories; points of dissimilarity indicate physically verifiable issues and points of distinction applicational aspects. We find that Anekāntavāda is in tune with relativity on philosophical grounds but it has wider applicability towards betterment of human nature inculcating habits of mutual tolerance and accommodation besides better physicalism. However, it reflects a status-quoist mind regarding physical laws-thus having points of dissimilarity nearly equal to the sum of two other points. A scientist could easily feel this fact as the real cause of faith erosion. Anekantavāda has the capacity to check it, but how-? This is the problem for religious authorities to think over and act seriously. Table IV: Comparison between Relativity and Anekāntavāda
Relativity
1. Similarities
(i) It is an attempt towards unification of physical laws spread over many diversified domains
Anekāntavāda
It is an attempt towards uniformity among diversified philosophical and physical systems. It endorses extremist views as aspectual truths. It is law of unification of contraries.