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A Comprehensive Study :
JAIN CONCEPTION OF REALITY
Dr. Bhagchandra Jain 'Bhaskar'
Conflicting views about the nature of reality confused the minds of people to such a degree that it became essential to reconsider this philosophical question in a conciliatory spirit. This important step was taken by the Jainas through the theory of Anekāntavāda, which postulates a theory of manifold methods of analysis (Nayavāda) and synthesis (Syādvāda).
According to Jain philosophy, an entity consists of infinite characteristics which cannot be perceived all at once. Therefore one who perceives a thing partially, must be regarded as knowing one aspect of truth as his position permits him to grasp. Even though he is not aware of the entire truth, the aspect he has come to know cannot be altogether disregarded or ignored.
The question arises as to how the whole truth of reality could be known. According to Jaina standpoint, all the theories contain a certain degree of genuineness and hence should be accepted from a certain point of view; but the nature of reality in its entirety can be perceived only by means of the theory of manifoldness (anekāntavāda) The Jaina philosophers synthesize all the opponents' views under this theory.
The nature of reality, according to this theory, is permanent in change. It possesses three common characters, viz. utpada (origination), vyaya (destruction) and dhrauvya (permanence through birth and decay). It also possesses the attributes (guņas) called anvayı, which co-exist with substance (dravya) and modification (parayāyas) called vyatirekt, which succeed each other.1 Productivity and destructivity constitute the dynamic aspect of an entity and permanence is its enduring factor. This view is a blanded form of the completely static view held by the Vedāntins and the completely dynamic view held by the Buddhists.
All this has nicely been described by Dr Padmarajah in his book entitled Jaina Theories of Reality and Knowledge. He also pointed out three different views with regard to the relation of guna and paryāya with a substance ((dravya), viz the bhedavāda, abhedavāda
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