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According to the Jainlogy both monism and plurality are real. Existence comprising endless dharmas in itself is true. This is the unity of truth. Such truths are endless having this independent existence and are not the parts of any universal truth
The Jainasâ view regarding single entity is compared to vedantic view regarding the universe. In other words it can be said that the Jain philosophy is monistic regarding a single entity as the vedānta regarding the universe. Endless dharmas can be categorised into one or two substances but they can not be combined into one. From the point of view of existence (being) whole universe is one and from the point of view of from (becoming) it has got two forms viz. conscious being and unconscious being. It is certain that although there is no personal unity in the endless entities yet there is uniformity having the specific and generic qualities. There is found a uniformity having the quality of consciousness in numerous conscious beings and uniformity having the quality of unconsciousness in numerous unconscious beings. From the objective point of view both the conscious being and the unconscious being are one and the same. An entity is not absolutely different from the other nor is it absolutely the same. Since it is not the same, an entity gets modified and since an entity is not absolutely different, it gets a monistic existence.
Ffrom the universal point of views of its generic qualities an entity is non-absolute and from the point of views of its specific qualities an entity is absolute. Unity and plurality in an entity are proved automatically or an entity is synthetic so it has always lasted and will always last. The supposition that unity in an entity is real and plurality is not real and vice-versa, never can be true.
Acharya ji quotes the famous aphorism of scripture Acharange that one who knows one knows all and one who knows all knows one. 10 This literally supports the philosophy of monism (31&a) but this Advaita is considered from the point of view of the quality of प्रमेयत्व or ज्ञेयत्व. To support his viewpoint Acharya ji quotes another aphorism --
"एकोभावः सर्वथा येन दृष्ट: सर्वे भावाः सर्वथातेन दृष्टाः ।
सर्वेभावाः, सर्वथायेन दृष्टाः एको भावः सर्वथा तेन दृष्टः ।।"
In this context he refutes the philosophy of Advaita because it accepts the existence of only one and not of many. 11 We can conclude briefly -
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Tot 451 310 113-114
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