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some people said this is nothing but skepticism. If it is skepticism, it is a healthy kind of skepticism. Jijñāsā starts with doubts and skepticism. I have spent my whole life in law although I spent much of it in studying philosophy and literature. I found a very interesting, engaging, humourous story my Guru K.Munshi used to say. He used to say that in the court somebody appeared with a case and said this case must be decreed because it is absolutely unanswerable. The Judge nodded his head and said yes. And then the opposition came up and said there is no case it must be dismissed, there is no substance in this case. The Judge nodded and said yes, you are right. Somebody got up and said how can be they both right. And the Judge said, you are also right. This really expresses to you the complex nature of reality. And the propositions which make for understanding. Somebody asked me what if you were the Judge how would you decide if they were all right. I said the decision would be rendered by the predominance of what is right. You do not accept anything and everything, but understand anything and everything. Without a recognition of the reality of diversities, you can not understand them all. And by rejecting them you are exercising prejudice. Therefore, here is a philosophy of approaching the reality with sincerity of purpose, and the respect for others. That is why it is philosophy of tolerance. Some times I said our tradition has also -inbuilt fundamentalism. It is fundamentalism of intolerance of intolerance. But I think anekānta was one step further. It tolerates even intolerance in order to understand it. This is how one has to approach syadváda as the way of comprehending reality. It is there philosophically multiple nature of reality.
At the very interesting philosophical proposition the effect is pre existent because it was already in the process of coming. But it is non existent to your eyes because you can not see then you have the effect and the cause as identical and yet different-it is distinct. What is different is the reality also. Identity and difference, both are reality and it is then we come to the conclusion of non absolutism of perception or more happily put, it means the compilation of contradictions or even more happily put, it would mean the coexistence of contradiction. The coexistence of contradiction has been expounded in the philosophical
TOFA UŞII Hari-Href, 2008
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