"Anekantavad" as a physical reality
Thus we have seen that according to
Anekantvad, one can not give rise to many but many can combine to give
rise to one. The question naturally arises that these "many" must
comprise of many individual "ones". According to simple logic then,
"one" must be the a basic constituent of the physical world. This is
not true. At the ultra-micro level, one and many are indistinguishable.
If it defies logic, let it, but such is the nature of reality. This in
essence is Anekantavad. We may try to understand this in the following
way. Any thing is perceived by its attributes and therefore "one" which
has many attributes is actually "many".
article we have made an attempt to see if Anekantavad can be treated as
a physical law. To establish it, we have to first define it more
rigorously and possibly quantitatively, make predictions and
experimentally test them. It is for this reason that we have pointed
out above at various places whether some scientific concepts are
consistent or inconsistent with Anekantavad. If Anekanatavad can be
treated as a physical principle, as profound as the principle of
symmetry or complementarity, it will help us understand the nature
better. This has been the motivation for writing this article. To
Pursue it further will require more clarity and efforts.
Before we end this discussion, it is pertinent to ask "what benefit
will accrue by seeing a common ground between Anekantavad and Quantum
mechanics. Anekantavad thus becomes a testable hypothesis. Beyond
academics and the pursuit of truth, it has a vital role to play in
society which must be explicitly stated. Firstly if the religious
principles are based on physics then the intra-religion contradictions
can be dispensed with. Every one believes in physical laws because they
are experienced in daily life. So since complementarity is an accepted
principle of modern physics, Anekantvad also get scientific validity.
One may say that this is not needed, but I beg to differ. Secondly, in
the modern age we must be able to view, test and verify religious
concepts from the point of view of science. So that if religious
principles have a basis in the well established physical laws then
there is no need to compartmentalize various religions. The apparent
contradictions between various religions and religion and science may
be simply due to different emphasis on different aspects of physical
laws. When they are complete or integrated, they will probably all
become the same and bring about a universal harmony of thought and
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Goldstein, S., Lebowitz, J.L., Quantum mechanics in The Physical review
: The first 100 years (H. Henristroke, eds).
Gribbin John (1993) In search of Schrodinger's cat, Corgi Books.
Kothari D.S. The Complementarity Principle and Eastern philosophy,
Neils Bohr Centenary volume (A.P. French and P.J. Kennedy, eds) Harvard
University Press, Cambridge, USA 1985, 325-331.
Matilal B.K. The Central Philosophy of Jainism (Anekāntavāda) L.D.
Series 79, (D. Malvania and N.J.Shah (Gen. Eds) L.D. Institute of
Mookerjee, S.,The Jaina Philosophy of Non-Absolutism 1944, Motilal
Padamarajiah Y.J., A Comparative study of the Jaina Theory of Reality
and Knowledge,1963, Motilal Banarsidass, Delhi.
Fig. 1. Macro to the micro
universe showing the sequence from the gross to the subtle
components of nature. Sixty Elementary Particles (Quarks, Leptons and
Force carriers, together with their antiparticles), known to be the
of matter are arranged in the box according to their attributes.
Fig.2. The two slit experiment showing that photons (or electrons) act
as particles when
they are observed by particle detectors (D) , giving the characteristic
spots on the
photographic plate (above). and waves when they go unobserved (below)
giving rise to the well known interference pattern due to waves.
Fig. 3. The Chinese concept of Yin and Yang: indicating that opposites
complementary (Contraria Sunt Complementa), used by Neils Bohr as coat
arms for the quantum physics to explain the complementarity principle.
Fig. 4. Evolutionary symmetry: A sculpture from the Ranakpur Jain
Temple (ca 11th
century).This exquisite Fractal representation of the idea that a part
contains the full beauty, elegance and complexity of the whole.
Fig.5. The interaction between knower (Gyata), object (Gyeya) via
k knowledge (Gyan)
indicating that an observation affects both the knower and the object,
impossible to know their "state" completely by any observation.