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(i) persistence can not be separated from origination and
cessation, and vice-versa because every moment a person is
undergoing changes but his identity remains the same. 12 (i) Two contradictory dharmas exist together without any
contradiction just as consciousness and unconsciousness exist
together. 13 (iii) There is no division of perfect and imperfect so far as the theory
of truth is concerned. It depends upon our treatment of the
subject. 14 (iv) According to Jain philosophy no substance is without cessation
and origination. In this sense it is non-abosolutist but so far as the theory of truth is concerned it approaches the absolute
truth. 15
The acceptance of the existence of own and denial of the existence of others only is the objectivity of an object. This acceptance and denial exist in the same object. 16 An object never can get its real form without denying the absence of existence of some other object and accepting the existence of its own. While expounding the nature of the object, it is necessary to apply several alternatives."?
In this way Acharyaji answers the objections raised by many scholars and thinkers from time to time and also tells us about the applied form of Anekāntvāda. The Anekānta view presents a coherent picture of the philosophies, pointing out the important truths in each of them. It looks at the problem from various points of view. 18 We are passing through a period of such quick changes that without taking the help of the doctrine of anekant we can not properly adjust ourselves with the modern society because it suggests us to solve the problems not only according to our views but according to the views of others also.
References: 1. Ef 47 31 HHİRTT, 3110R HETAST, 31752f Hiru via, que, 197 1995, you 340
47
2. पूर्वी और पश्चिमी दर्शन, डॉ. नन्दकिशोर देवराज 3. विभिन्न दृष्टिकोण अथवा विभिन्न अपेक्षाओं से किये गये एक पदार्थ के विभिन्न वर्णनों में
सामञ्जस्य या किसी प्रकार की एकता कैसे की जाय यह जैन दर्शन नहीं बताता-जैन दर्शन मनन
3 AHIRAT GOO 340 TAAT YEHI IMIS - Gyrore, 2001
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