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Vol. XXII, No. 2
to the spirit of Anekantavada. Moreover, it can be shown that basic canonical concepts have also undergone modification, for exarople the development of concept of dualism, i.e. seperate postulation of living and non-living out of basic animism. Many more such cases have been cited under various categories by Jain. 12 The changingcum-eternalist Jainas call 'cbange or modification is progress' while maintaining 'never-changeness' to the contrary. Do they want to be called as non-progressive ? In the world of dynamism, knowledge must move forward to better the humanity. Had knowledge remained static, human beings would never had material or semi-material progress.
However, it inust be pointed out that realitivity stops at a point by describing the object in two contradictory aspects without telling its integral nature. Though through it, limitation of expressiblity of language is realised, but the nature of reality as inexpressible is not postulated. In fact, the nature of reality cannot be expressed under sin ultancous contradictoriness. This was realised by Anekantists who did predict it as a whole. Thus, the, Jaina theory goes somewhit deeper into the nature of reality. Heissenberg realised this point through his uncertainty principle. However, Kothari bas remarked that the additional four predications about reality in Anekantavada require peeping into higher or finer planes of reality for which the theory of relativity does not feel competant. Thus, Syadvada takes us to deeper explorations.
Table IV has been prepared with a view to give informations about many points of similarity, dis-similarity and distinction between the theory of relativity and Jaina relativism or Anekantavada based on the above discussion. Though these points are not exhaustive, but they represent the salient features of the two theories There may be some repeatition from earlier Tables. It is observed that there are six points of similarity. four points of distinction and eleven points of dis-similarity. If we analyse these points, we find that the points of similarity represent the philosophical aspec's of the theories points of dis-similarity indicate physically verifiable issues and points of distinction applicational aspects. We find that Anekantavada is in tune with relativity on philosophical grounds but it has wider applicablity towards betterment of human nature inculca, ting habits of mutual tolerance and accommodation besides better physicalism. However, it reflects a status quoist mind regarding physical laws-thus having Points of dis-similarity nearly equal to the sum of two other points. A scientist could easily feel tbis fact as the real cause of faith crosion. Anekantavada has the capacity to check
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