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Study of Jainism
Again, the problem of body and mind was answered by Mahavira as- ' "The body, O Gautama, is identical with the soul and not identical with the soul in different respects
The application of the principle of Anekanta can be seen in their analysis of the metaphysical question concerning the categories. The Jaina theories of atoms, of space and soul, to mention a few instances, illustrate the pervading influence of the Anekanta viewpoint. Atoms are of the same kind; they can yet give the infinite variety of things. Pudgala has certain inalienable features, but within limits it can become anything through qualitative differentiation. The transmutation of elements is quite possible in this view and is not a mere dream of the alchemist.6
The Jainas have given the example of the elephant and the seven blind men. The seven blind men, with their sense of touch, pass their hands in different parts of elephant's body and describe the elephant like rope, the mat, the trunk of a tree etc
In the Anga literature of the Jainas the doctrine of Anekanta was briefly and incidentally discussed. But in the commentaries of the Jaina scripture written in Prakrit it has received greater attention. But when the Sanskrit language found a place in the Jaina literature, it occupied an important position. The commentary on the Tattvarthasūtra of Umäsväti gives an exhaustive description of the problem. Later, a systematic exposition of the doctrine was given by Jaina scholars like Samantabhadra, Siddhasena Divakara, Pūjyapada Akalanka, Vidyanandi and others.
The Anekanta view does imply the principles of reciprocity and interaction among the reals of the universe, as given by Kant, although this Principle is more implied than expressly stated in Jainism. 7
Anekanta emphasises the complexity of reality. Truth can be looked at from various points of view. Two doctrines arise out of this principles; Samyak-caritra is possible for one who has attained Samyag-dr şti and Sanyag-Jñana.
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