________________
Vol, XXII, No. 2
57
ethical, spiritual and intellectual-cum-mental non-violence. It is not å rest house for absolute truth, but it leads us to absolute truth. It is a principle of Also-ism' rather than 'only-ism'.
However, Mahlanbois10 has suggested it to be the logical background of statistical theory in a qualitative form. He maintains that sevenfold predications of Syadvada are necessary and sufficient to exhaust the possiblities of knowledge, as exemplified by him through tossing a coin. Kothari10 has also supported him and has gone still further to show that Syadvada mode of seven-fold predication may be illuminated through the superposition principle of quantum mechanics by the example of an atomic particle in a box with two compartments. We need not go into details of the representation. However, the interested readers are referred to KGS Fel. Vol. Rewa, 1980 p. 368. Haldane has also realised the importance of Syadyada by stating that any logical system allowing conclusions intermediate between certainty and uncertainty should interest scientists,
All this shows that the theory of Anekantavada basically involves not only the qualitative and logistic frame for the Relativity theory, but also to Quantum mechanics, Principles of complementarity and superposition and statistical theory of probablity which support the dual nature of radiations and particles and point out the relativity of seemingly opposite attributes and inter-relatedness of various events and phenomena. Moreover, the many scientifically verified paranormal phenomena also suggest the subjectivity of our experience which is involved in the concept of Anekantavada. This was also the preferred view of Einstein, though it was eluded in his theory but it is getting involved in newer theories.
There is sufficient discussion about the terms 'soul, mind and consciousness' which are definitely different from brain. In contrast to Jain philosophy, majority of scientists do not commit about soul, but they agree to mind with characteristics of conscousness and control. It is now felt that mind resides as a whole in every part of brain in a less physically fixed state like a halogram but it has higher mobility. It could become dis-embodied and interconnected with matter giving strain guage sigoals, Gerald Feinberg has opined that mind may be equivalent to a 4-touch mindon type particle or force which may not, thus, be immaterial. It will be equivalent to the psychic mind of the Jaina concept rather than physical mind which is equated with brain. Thus, mind becomes an integral part of the knowing process. It does not remain as observer alone it becomes a participator of the whole process of knowing. This
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
