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combination of both that is to say that quantum mechanics does not predict a single definite result for an observation. Instead, it predicts a number of different possible outcomes and introduces a probability factor.
Quantum Mechanics has given similar treatment in case of the duality of waves and particles.
Jain's have believed in two tier system of knowledge.
(i) Sensory i.e. indirect knowledge
(ii)
Intuition i.e. direct knowledge or super sensory
In case of direct knowledge, no carrier of energy is required for cognition. So the cognition occurs without disturbing the present state of the object. Such knowledge is pure and absolute. It is interesting to note that Anekanta is applicable only in case of sensory knowledge.
Besides the Anekāntavād, Nayavād and Syadvād, the general method of approaching a subject is further systematized in the form of the four Anuyogdvaras, the tribhanga, the caturbhanga and the nikṣepa (nāma, sthāpanā, dravya and bhāva). It is of special interest that these various methodologies sometimes have nothing to do with the text to be explained but the inclusion of which in the teaching programme seemed essential or desirable to make the instruction richer and more rewarding for, teachers and pupils. It is therefore said that Jain Acharyas were the best teachers, they could apply various methods and techniques in explaining the contents of the scriptures to the pupils. These methods have helped in understanding the difficult and imperfectly explored texts with their old commentaries, the curnis, the Niryuktis. Prof. ALSDORF, has said 'there is no exaggeration if it is said that most of the original Jain contributions to Indian scholarship were made in the field of methodology. Dr. A.N. Upadhya says the approach to reality adopted by Anekantavad strikes an original note in the history of Indian logic'. At the same time except the Anekanta and Syadvad, the rest of methodologies had apparently reached the possible limits of its development and gradually fell into disuse.
116
The history of the beginning of Jain Philosophy can be traced to its oldest canonical texts the Acaranga Agam2. From the very first sentences of the Acārānga, it is clear that the migration of soul is accepted and it is mentioned that one who accepts this migration of soul is Ātmavādī, Lokvādi, Karmavādī and Kriyāvādī. It shows that Jain philosophy starts
1 तुलसी प्रज्ञा अंक 113-114
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