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metaphysically defined by its "other": ghata' asti ca năsti ca (This is how I understand the third statement in saptabhangi).
4.4. anekānta understood as a theory of word meaning in terms of the present language philosophy means, a word contains opposing nonsynonymous senses. Which one is in the focus and which one in the margin depends. Like Plato's "pharmakon".
4.5. anekāntavāda means co-existence of all events, paryāya, in historical narrative.
4.6. A major truth underlying anekāntavāda is the rejection of the principle of contradiction and excluded middle as law of being and as law of thought, both.
II
1. My efforts in this Paper have been concentrated entirely on one point - How anekāntavāda deals with the metaphysical problem of the "other". Hegel faced the problem, so did Marx, by introducing a theory of dialectical movement of history-each synthesis progressively absorbing the antithesis, the other or negation of a thesis. Both of them interpreted history as teleologically unidimensional with one absolute end or one absolute beginning. Anekantavāda, translated into a form of historical narration, reveals one truth that there is no scope for the principle of contradiction in the history of culture and civilizations. By implication it means that no absolute truth-claim being possible, truth-claims are all about a reality of relative nature. What it says about persons and objects and knowledge gives us a very clear picture of state of things wherein "is" and "is-not", "this" and "its other", make one reality, without contradiction. No difference does amount to contradiction and rejection. By application we can realize the truth of anekāntavāda as a lived philosophy. I have chosen religion as a subject for application, particularly because religions conflicts have made man suffer immensely from time immemorial. Look back to the Rgveda. To give a specimen: O Indra you were born to kill the dasyu people; O Indra, know who are ārya and who are the dasyu, you subjugte those people who are against the yajña; Indra destroys the non-yajña people (I, 51. 6-9). It is obvious that the Aryans were the yajña-religion people of the deva clan. Those who do not believe in this from of religious worship and rituals are
तुलसी प्रज्ञा अंक 140
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