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traditions of India in various different ways and anekÍnta is one of them major philosophy approaches to this coexistence and a reconciliation of contradictions. The central thesis of anekinta is that there is diversity in realities and that each reality is diverse, all realities are interrelated and that there is a certain commonality between those diversities, as it were.
there is bheda and abheda - difference and no difference, a total unity of consciousness anekānta will say you are right but are not entirely right. There is a proviso if being right, it is nyāyavyavasthā. It is as though the philosophical concept went through a very sophisticated classification as it were. The idea was gathered together into the framework.
But bhedgrāhi, abhedgrāhi - these two classifications are broadly made and as Ācārya Mahāprajña explained very beautifully and with simplicity, he said dravyārthi - paryāyārthi. You can say this is right and that is wrong. That is not right this is right. Anekinta says the dravyārthi is right because there is a substance and you must remember the Jaina tradition does not believe in anthropomorphic conception of universe. They do not believe that there was god who sat for server or six days to create this world. They say the world is without a beginning and without an end. Implicit is that philosophical proposition is the assertion that the elements under go change. So there is existence. Then from existence there is transformation. It travels from one form to other one. There is persistence, it stays yet it changes. So in the changing world there is something which is constant and in a constant world something which is ever changing. This is very important to understand. Because in terms of relativity sāpekṣitā, we call it anekāntavāda, sāpekşvāda or contextual relative reality. And in this contextual reality you have the cosmology. It is in that that you have a concept of what you see and what you do not see. What is present before your eyes is one aspect. Cosmic consciousness is that which is not present before your eyes. So you have dravya and paryāya. One says I reject paryāya. Paryāya says I reject dravya. Anekānta says no. This outright rejection is not holistic because both are true in part. But I see, (Jaina tradition does not accept the theory of illusion) Brahmasatyam jagat mithyā is very differently interpreted. If it is na vara evanescent it is not mithys. It's a part of reality. It is evanescent. Everybody
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