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ekenakarşayanti slathayanti vastutatvamitareņa /
antena jayati jaini nitirmanthannetramiva gopi // Just as the gopi works at the churning process to bring out the cream this is how the two hands play an important role in distilling thought. This doctrine ultimately has the basis of Jain philosophy and has been used in later years in nyāya, mimāņsā and sāņkhya. There was this interconnectedness of Indian philosophy. Once again I seek to point out that Indian philosophy is not denominational although it became denominational in later years. The philosophical thought was a great discourse on reality. The Jains are called the realists in Indian philosophical tradition and the others were called idealists. But where the real and ideal become the two side of the same coin that is what anekānta is. Anekānta is in a sense an epistemological enquiry - a method of finding knowledge. It is also on the other hand, an irresistible logical constant. It is what I called the saptabhangīnaya, the seven propositions. All of these seven propositions can be said to be seven aspects of the same thing that we perceive with our eyes. It is also a practical experimental theory. As Ācārya Mahāprajña said, it is not just philosophical wordage. It is the depth of our action in our life which is dominated by or propelled by, a world view an approach to knowledge, approach to philosophy and approach to ethical quantum, which is fundamental to Jain tradition. Other traditions of India because of we were not able to accept a mere verbal words as the reality we thought it has to be in jñāna, darśana and caritra. Unless the interconnectedness between knowledge, perspective of philosophy and actual action is established Indian philosophy, as a whole was never satisfied with the mere idea or thought. It has been expressed in life. In fact the meaning of a Riși is not a kind of a seer sitting in an ivory tower. The meaning of Riși is he who sees and not only in the external way but lives what he sees. It is a remarkable tradition of the integrated whole of life and gives us the most holistic vision of life because the gaps which thought and philosophy are covered with knowledge with action in our philosophical tradition or in the tradition of ones life in our country. It is a framework or a methodological approach. It is a world view and these are all true of the anekāntavāda. But it is also true that
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