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NYAYA AND JAINA EPISTEMOLOGY
universe. Knowledge signifies the knower, consciousness, on the one hand and the objects on the other. This duality of the consciousness and universe is based on principle of distinction which is developed into comprehensive scheme of Anekānta realism—the Jaina theory of reality and knowledge which gives a synthetic picture of the whole. Anekāntavāda reflects the multiple nature of reality. Knowledge based on some one particular aspect of reality should not be regarded as complete knowledge of that Reality as it commits the fallacy of exclusive predication. Similarly, no element given in experience should be rejected as false on the basis of abstract logic. There are different points of view all of which are formal as well as material conditions of validity of a judgement. As uncompromised realists, Jainas believe that world is objectively real, and not only reality is manifold but each real is complex in its character. The realism is developed on the basis of principle of distinction. As Y. J. Padmarajiah rightly points out “Anekāntavāda is the most consistent form of realism as it allows the principle of distinction to run its full course until it reaches its logical terminus in the theory of manifoldness of reality and knowledge”.?
The consequence of the operation of the principle of distinction is the recognition of multiplicity of ultimate reals constituting the universe. Then the next step is to recognize the inherent complexity within each of the reals of the universe.
Jaina atomism illustrates the manifoldness or indeterminateness as it is sometimes described, of reality. Though atoms according to Jainism are homogeneous, the material world which evolves from diversification of them consists of infinite variety of things. Jainism endeavours to show that each real is infinitely complex and diversified.
