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with infidelity to experience which alone can be the determinant of reality. Let there be the infinite consciousness, infinite-existence and infinite bliss, but that cannot cancel the plurality of experience. Well, the proof of existence, consciousness and bliss is furnished by experience. Consciousness, existence and bliss are accepted as reals on the strength of experience without which these fundamental data will remain unproved. Accordingly we have to fall back upon experience as the criterion of reality. And when experience endorses the existence of infinite particulars with their infinitely varying complexion and complexity how can we deny their reality and dismiss them as unreal appearance like dream-experience? Dream-experience is denied its validity because it is contradicted by wakeful experience. But our wakeful experience is not found to be contradicted by another more powerful experience. A philosophy which fails to render an explanation of experienced facts and seeks to cover its failure under the camouflage of false appearance cannot be absolved from the charge of imperfect assessment. If the world-order be a false irrational show, it will rob the scientist of his incentive to pursue enquiry and examination of material reality. Science has discovered many laws in Nature But the and hopes to extend its field of enquiry to utmost limit. philospher who loves to live in his ivory tower and shut out the din and bustle of the world from his vision and affirms that the only hope of peace and bliss is to be found in his sequestered chamber, only gives the counsel of escapism. The Jaina philosopher concludes that this inordinate love for synthetic approach and zeal for unity at the cost of plurality is only an aberration-a false perspective. The unity emphasized by the Vedantist is not denied, but he denies the plea of its inconsistency with plurality. The plurality is as much a fact as unity. A unity without plurality is a blank and a bleak prospect and plurality without unity is only a chaos. The two must be reconciled by the law of Anekanta which avoids extremism. Unity is fulfilled in plurality and plurality owes its vitality to it.
As regards the Nyaya-Vaiśeṣika approach, it falls short in spite of its comprehensiveness. The belief in the absolute difference of universal and particular and individual and its changing modes, and the independent status of samavaya apart from the terms are snags. They are all integrated into one whole which is a system and not a jumble of isolated units. Each entity from the highest to the meanest particle of dust has a useful function and has a definite assigned place in the hierarchy.
We have disposed of two nayas, naigama and sangraha. Now the third naya, vyavahara, which stands for the practical, popular approach
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