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(Some Jain Concepts and Conduct
Appendix-1 Reflections on application of Anekāntavāda: 1. Many words have same meaning, one word may have many
meaning, both is possible. Knowing objects means (a) knowing what general class it belongs to (b) knowing what specific class and name it holds. (c) knowing as many possible qualities / attributes out of infinite attributes or objects. (d) knowing similarities
and dissimilarities of qualities / attributes. 3. Knowing an object means by what view point what quality
of object has been perceived as existing or as non-existing or as both.
Process of identification is the process of classification. 5. Process of perception is process of discrimination. 6. Wise knows that he does not know everything. 7. (a) Coming of day into existence is possibly because night
exits. (b) There is an aspect of 'permanent' because temporary
aspect exists. (c) Coming of black into existence is possible because white
exists. Some objects are called living beings because some ob
jects are non-living beings. (e) Any two objects have similar as well as dissimilar as
pect from each other. (f) Object can be identified by classification of opposite
aspects. (g) Reality of object, view point of observer and terminol
ogy depend upon each other. Anekāntavāda affirms the
theory of relativity as operating by syādvāda. Example of syādvăda (approach to fundamental problem)
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