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to our understandings of the world, which cannot be divorced from the spiritual reality and cannot say farewell to the existential reality. And that is where anekānta begins to play a very important part. Absolute negativism is not accepted in anekānta. Absolute particularism is also not accepted in anekinta. Then what is accepted in anekinta is that there are two opposites and those two opposites are real. Well, Ādi Sankarācārya said, Brahmasatyam jaganmithyā. I think he did not mean what we have come to understand him to be. That is the great mistake that happened in India. That's what Glenn Alber Spiticher, a great man who loved India and Indian spiritual tradition has to say I can not understand why religions are taking people away from humanity because, he said, if this pāralaukika thing is the only truth then where is this world? This is our relationship with the universe in which we live. What are our humanitarian obligations. That was an issue which was first answered very beautifully by Mahatma Gandhi in his life and world. Mahatma Gandhi was a great philosopher who used simple words to convey his philosophical ideas. I think one should remember in the every thing he did and every word he spoke and every step he took. There was deep philosophy implicit in what Mahatma Gandhi did and that was the reconciliation of which I speak and which has been philosophically brought together by Acharya Mahaprajna. Sāņkhya for instance has this concept of Praksti and Puruşa. And it says, if you do not see the difference between Prakrti and Puruşa you are ignorant. That is where in Jainism, anekānta also found a point of departure from Sāņkhya a very highly sophisticated discourse of philosophy of India. And it was the discourse in which very common people participated or internalized it. Vedanta say prapanca and mithyā and if you consider prapanca and mithyā as one then you are in a system. If you consider them a different then you are differentiating because prapanca after all a manifestation of Brahma. Brahman and prapanca are really speaking two manifestations. One is illusion but it is ultimately the world is a manifestation of the divine principle. The Jain accepts both the cetana and acetana. Cetana and acetana are both given space and they say samyukta darśana. The balance of reasoning leads us to the conclusion that the cetana is real and true
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