The Science of Spiritualism

Part-9:Principle of Anekantwad-Syadwad for Knowing beneath the Substances rn1.0 In eternal destructive modification of substances, there have been opposite logical reason fallacy to support views. This causes the development of divergent views leading to controversy. It has been explained (2) that the modification in substances is bound to occur and at the same time it maintains its eternal identity. Therefore, a modification is an opposite logical reason fallacy of permanency. It means there are two distinguished properties which are contrary to each other. This outstanding principle in 20th century has been supported by the science that the things are not what they appear. That means we are not yet in contact with ultimate reality. Prof. A. Einstein discovered the theory of relativity also says that we can only know the relative truth; absolute truth is known to only universal observer. Who is then the universal observer? What is its quality? A detail is given in reference (8). It is known, science often discovers new principles which are appeared right in some relative aspects. It is often seen that after few centuries, the opposite views starts growing. The reason for all of them is apparent appearances in substances but the reality beneath the appearances is not truly known. Hence, the discovered laws will keep on coming and going. Thus, the fallacy will also continue to prevail and which is prevailing since ancient time. Omniscient Gods know and perceive these distinctions. They know and see all the attributes of substances and their modifications in a moment whether it is past, present, future. They are free from passions, desires, attachment etc and thus they have perfect and direct knowledge. Therefore things told by them have full and complete true description. It is often seen that the human beings are not able to understand the fineness and depth of their views and hence become suspicious on the truth. It is surprising that humans have very little knowledge (8) and in spite of this fact he wanted to compare his point of view with the Gods possessing infinite knowledge and perception. 2.0 Omniscient Gods understand the causes of fallacy and therefore they never opposed completely with the views of humans but never supported them. They said that every human may be right in their own views/thinking for knowing the subject of substances that depends on the individual capacity/power but they are not in position to visualize things completely. As a result they think the consideration of partial truth as complete truth, and determine in his mind these views. It can be said that knowledge gained through senses and mind in knowing the external things greatly differs from the reality. We are able to observe the external form of things based on senses and mind where as omniscient Gods can know and see the external as well as inside things. Every thing has several divergent qualities known as Dharma. Therefore we are supposed to know all the qualities and modifications of things else the reality will be lost. If some one expresses his views on the consideration of one main aspect for some reason and keeps other aspects unexposed. It does not mean that the other things are not present. Similarly the other one considers the other quality as the main one and keeps other unexposed. This show for the same thing there are two versions which will result in fallacy. In act both are right in their own perception that is due partial truth but in reality both could not observe the factual truth. To know better, every thing is identified by four characteristics which are called quaternaries. Hence the existence of substance is one’s own quaternion. rn2.1 Self substance: Substance has external existence of continuance duration and maintains its being. This is not due to other reasons.rn2.2 Self area: Each substance occupies a certain area. It is its self area.rn2.3 Self time: It is substance hood by which it keeps on changing. It is its self time.rn2.4 Self purpose: Every substance is capable of performing any purposeful action. It is its action. Therefore every substance is eternal in relation to its attributes i.e. ‘it is’. But in relation of its quaternaries, every substance has opposite property i.e. ‘it is not’. This way, every substance possesses the property of eternity and non-eternity together. It means every substance has several divergent qualities known as Dharma The mode of describing these divergent qualities is called Syadwad (some point of view). It is not a state of uncertainty or suspense but it describes a particular state of thing at any moment from one point of view. Therefore it is not equal to ‘may be’, but instead it shows a real state of thing from one aspect, keeping other aspects unexposed. This can be understood by an example- a man named as Arun has many relations such as father, son, uncle, husband, brother, sister, nephew etc at a time but all are in relative aspects. In relation to son, Arun is father but in relation to father, he is son and at the time he is brother, uncle, nephew etc. If we do not accept the word ‘relative terminology’, the different-different modes of things will not occur. 3.0 Some philosophers believe that the substance possesses only one property i.e. eternal quality and others are not present. Acceptance of this theme of actuality, then the quaternary identifications of substance is in inexistence, will create a chain of problems. For example:rn3.1 An earthen pot (new mode) is to be prepared from earthen material (previous mode). Before building up the pot, the earthen material needs a process of water mixing that should have done in self. But it does not seem to happen so. Hence the new mode of pot is not eternal and it is today’s creation. If we do not obey the law, then every new mode will be treated as eternal.rn3.2 After preparing of pot, if destruction of pot occurs then water related process should have been performed automatically, but it does not seem to occur. It means the pot is not eternal but is form of Sant-Ant. If we do not obey the law then every new mode will become endless that is not seen.rn3.3 Every substance has a chain of independent mode. It means each mode has no mutual relationship with other mode. If we do not obey the system, then there will be no discrimination amongst modes and all will become one mode. It means no new thing will come into existence.rn3.4 Each substance is independent and has no relationship with other substances that means a separate identity and authority. It we do not obey the law, all substance will have one form and discrimination will cease. Under such circumstances, the discrimination between soul, a conscious entity and matter, an unconscious entity of substance will end for ever. In fact it does not seem to happen. It can be inferred that the assumption of one quality of substance and non consideration of its modes will destruct the form of changing. This will create a wide spread instability and transmigratory system will cease out. All mobile worldly things would end permanently. If the assumption of nature of system is not eternal, then the external existence will end up and everything will be zero less. It means that the external existence of self and non self will be no more. In fact whatever appears and seen in front of us, how one can say ‘nothing’ or who can speak in this form? Therefore eternal (is) and non-eternal (is not) realities are proved in a substance. 4.0 If the things are looked from the point view of substance, then the substance is common element/reality (tatav) which is neither created nor may it ever be destroyed and maintain its eternal entity. If things are seen from the point of view of modification, then newer and newer things are formed. This way the substance is non-eternal. If the substances are seen from both point view at a time, then it can be called eternal and non-eternal. It means the eternal describes one part of the substance whereas the non-eternal describes the other part of the substance. The description of both the parts together is inexpressible. Thus the substance cannot be described. Therefore three independent expressions are formed for definition of a substance. 1. External 2. Non-external 3. Indescribable. If we want to define all the parts of the substance, there is one possibility to use the word ‘relativity’. To know a thing, seven types of curiosities are developed in mind. This is called seven curios or Syadwad (relative point of view) or Sapt bhagniya. Through this basic principle, the reality of thing can be understood. To know it more clearly, there is an example: For any person if somebody asks who is he? It will be said like- 1. He is father of that person. 2. Opposite to it, it can also be said, he is son of that specific person. 3. It can be expressed, he is father as well as son but there is no single word which can express both the things simultaneously. Hence it is indescribable. This way, seven curios appear which can be defined as:rn4.1 Eternal: Every substance maintains its being. It means it has self existing entity. Hence it is eternal.rn4.2 Non-eternal: Substance possesses substance hood attributes by which substance keeps on changing continuously. It means its form changes. This is an opposite characteristic to eternity. With this nature the substance is non-eternal.rn4.3 Indescribable: There is no single word to define eternity and non-eternity together. With this point of view the substance is indescribable.rn4.4 Eternal- non-eternal: The description of both the qualities in serial wise manner is called eternal and non-eternal.rn4.5 Eternal indescribable: During description of eternal qualities of substance, the non-eternal parts cannot be described. Therefore the substance is eternal indescribable.rn4.6 Non-eternal indescribable: During description of non-eternal qualities of substance, the eternal hood is indefinable. rn4.7 Eternal- non-eternal indescribable: The description of eternal and non-eternal qualities can be expressed one after another; therefore the substance is eternal- non-eternal indescribable. In brief, Syadwad is a tool to define the several qualities of things. Thinking of suspense in syadwad by several philosophers is not right. There is no place of doubt and it describes the hidden truth. The description of one quality of things gives the birth of many problems that results in formation of opposite views and becomes the subject of unnecessary arguments. Truthfully even the great philosophers have not understood its depth of meaning of ‘is’ or ‘is not’. Unless one goes in depth confusion will last. Syadwad can describe anything in relative sense i.e. from one point of view. If a particular relative terminology is not applied, things will not function in practice. For example, if one asks whether a particular line is big or small? In fact the question is wrong in practice. One can only answer after comparison with other line. For that one has to imagine in his mind about the other line for the comparison. The asked line can be small or big in relation to compared line. One professor had stated that Syadwad is arrant useless or illogical because it says the word for example ‘S’ may be or may not be. How is it possible? It is possible as – ‘S’ word is present in English language, so it is but in comparison with other language it is not because it is not included. 5.0 A comparison point of view between Syadwad and theory of relativity: The principle of theory of relativity is formed in 20th centuries by Prof. A. Einstein which has tumbled the theory of gravitation. In fact both the principles i.e. scientific and spiritual are considered most typical and difficult in their own areas. Both apply the word relative aspects i.e. one point of view and other point of view. Despite the cumbersome understanding of Syadwad, spiritual Acharya stated it in easy language by providing many examples and now a common man can understand it. Similarly the theory of relativity is most difficult to follow because of mathematical complications. Still its theme can be understood through examples- two stars strike each other at a distance of 1000 light years from our earth and bombardment results in formation of two new stars. The spectators living near the event will state ‘the event has taken place right now where as the spectators of our earth will also state same thing while the event had occurred 1000 years back because the light traveling took 1000 years to reach at our earth. Both speak the event of today and are right in their own stand point On the contrary there is a difference of 1000 years in seeing. Hence the actual time of bombardment cannot be explained but the relative time can be explained. The second example of Prof. Einstein is that a man is talking with a beautiful girl for hours, if you ask him how much time you have spent in talking, he will speak few minutes. However if you ask the same person to sit around fire for one hour, he will feel one minute as one hour. Syadwad explains both the actual truth and practical truth. For example- one asks how is the sugar. The common man will say ‘it is sweet’. It is a conventional and practical answer where as omniscient Gods will give two answers for the same question- from the practical point of view, the sugar is sweet but from the real point of view, it has characteristics of 8 touch, 5 color, 5 taste, 2 smell qualities. Similarly in other example- what is the color of crow? From practical point of view it is black and from real point of view, there are five colors such as white, black, yellow, red and blue. Syadwad has long history of criticism and similarly theory of relativity was also critisized in its sphere. Many philosophers think that the principle of Syadwad is applicable to spiritualism and theory of relativity is applicable to physical science... It has to be noted that both the principles are based on relativity and hence can not be limited to one aspect only. Syadwad can also be applied to physical science for example ‘atom’- as explained an atom maintains the system of creation-desruction-permanancy at every moment. The permanency characteristic of atom is maintained its being due to attribute of external existence. At the same time, the modification keeps on changing at every moment i.e. it leaves the previous mode and creates the new mode. Hence, from the point of modification as well as the permanency, the atom is eternal and non-eternal which is known as Anekandwad. Wherever there is Anekantwad (divergent qualities), relativity will exist for description of things. Therefore the relativity whether it is for spiritualism or material science is a way to judge things. Till date the theory of relativity was not applied to spiritual side. It may be possible in near future that Syadwad may appear in form of theory of relativity. If happens this way, the increasing distance between the science and spiritualism will reduce greatly. Shyadwad is an important principle without which the universe may not move/function. This can be understood provided one goes in depth and take a right approach. This principle creates affection between the two opposite philosophical views and destroys the differences in spiritualism. With its application may make the scientific discovery as well as the conception success. In fact Syadwad is the key to open the door of truth.