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Anekanta : Philosophy of co-existence
statement of the omniscient i.e. through the scriptures; therefore one cannot say that the knowledge of the man of partial knowledge is necessarily aikāntika. The nature of the permanent and the temporary are not imposed on substance by knowledge, perfect or imperfect. Permanence and transitoriness are the objective attributes of the substance, and not of knowledge. Because the substance is intrinsically permanent-cum-temporary, it does not depend on the knowledge of the knower. As the nature of the substance is permanent-cum-temporary for the omniscient, so it is for the ordinary knower (who is endowed with only partial knowledge). Transcendental and Empirical Truths The theory of permanence and transistoriness being of universal application, no distinction between transcendental and empirical existence can be admitted. If this distinction is to be made at all, we may put it according to the Jain view as - substance is transcendental, whereas mode is empirical. These two are not absolutely different; therefore, existence of substance can be accepted as permanent as well as transitory without any difficulty. Notion of Possibility That the substance is anekāntika has two meanings : The first meaning is that it is of triplicate nature of origination, cessation and permanence, therefore, it can be said to be
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