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础苍别办腻苍迟补惫腻诲补 is the heart of Jainism; and 苍补测补惫腻诲补 and 蝉测腻诲惫腻诲补 are its two wings. The word 补苍别办腻苍迟补惫腻诲补 consists of three words, viz., aneka, anta and 惫腻诲补. Here aneka means many, anta signifies attributes and 惫腻诲补 means description. Therefore etymologically the whole word means the description of manifold attributes. That means, it is the theory of manifoldness of reality. According to 补苍别办腻苍迟补惫腻诲补, reality is pluralistic which expresses itself in multiple forms. A thing is neither an absolute unity nor an absolute plurality. It is both unity and plurality all the time.

The Jainas hold that a particular object can be viewed from different points of view. It can be existent, non-existent, one, many, different and the like. It possesses infinite characters. The term 补苍别办腻苍迟补 indicates the ontological nature of reality through which every object possesses infinite number of qualities (补苍补苍迟补诲丑补谤尘腻迟尘补办补尘 vastu), each of which can only be affirmed in a particular sense. The Jainas further hold that all things are 补苍别办腻苍迟补, i.e., 苍补-别办腻苍迟补 which means nothing can be affirmed and negated absolutely, because all affirmations and negations are true only under certain conditions and limitations.

To define the nature of categories like 箩墨惫补, matter, space etc., the theory of 补苍别办腻苍迟补惫腻诲补 is applied. According to the Jainas, atoms are of one kind and each atom possesses innumerable aspects of its own. The nature of the self or 箩墨惫补 is conscious, yet it is endowed with the quality of consciousness. Matter or pudgala is that substance or category which undergoes modifications by combinations and dissociations. 膧办腻艣补 or space is one, formless, all-pervasive and also divisible in innumerable parts. So, it is not possible for all to know all the qualities of a thing. If one can know all the qualities of a thing, then he becomes omniscient. That means one who can know all the qualities of one thing, become the knower of all the qualities of all things, and also one who can know all the qualities of all things, becomes the knower of all the qualities of one thing. But, human knowledge is limited and so, all our judgments are also limited. This logical theory is known as 蝉测腻诲惫腻诲补. As a matter of fact, both 补苍别办腻苍迟补惫腻诲补 and 蝉测腻诲惫腻诲补 are realistic and relativistic pluralism. They are the two sides of the same coin. From the metaphysical point of view, 补苍别办腻苍迟补惫腻诲补 is that where reality has innumerable characters, while the logical point of view, 蝉测腻诲惫腻诲补 means probable, may be. That means, 蝉测腻诲惫腻诲补 is that where one can know only some aspects of reality. Therefore, the Jainas apply this theory of 补苍别办腻苍迟补惫腻诲补 in order to describe the nature of a thing.

According to some other philosophers, there are eight types of do峁�as which are connected with the Jaina concept of reality. The Jainas hold that reality is both of identity-cum-difference. Reality has two aspects, viz., 驳耻峁嘺 and 辫补谤测腻测补. Substance or reality and quality are inseparable. There is a relation between them. In the same way, there is a relation between substance or reality with mode. On the other hand, there is a difference between quality and its mode. The Jainas also mention three different views with regard to the relation of quality and mode with a substance. These views are鈥�bheda惫腻诲补, abheda惫腻诲补 and bhed膩bheda惫腻诲补. Bheda惫腻诲补 view is upheld by Kundakunda, Um膩sv膩m墨 and Pujyap膩da. Abheda惫腻诲补 view is upheld by Siddhasena 顿颈惫腻办补谤补, Haribhadra, Hemacandra etc.; while bhed膩bheda惫腻诲补 view is uphold by Akala峁卥a and Prabh膩candra.

According to the Jainas, the nature of 尘辞办峁�a is known through the knowledge of 补苍别办腻苍迟补. But the Vai艣e峁�ikas hold that knowledge of 补苍别办腻苍迟补 is a false-knowledge. So, the false-knowledge is not the reason of 尘辞办峁�a. They also hold eight types of do峁�as like that virodha, 惫补颈测补诲丑颈办补谤补峁噛补 etc. do峁�as are found in 补苍别办腻苍迟补惫腻诲补. They argue that the Jainas accept both sattva and asattva in one thing simultaneously, so these types of do峁�as are found. The eight kinds of do峁�as are鈥�惫颈谤辞诲丑补诲辞峁�a, 惫补颈测补诲丑颈办补谤补峁噛补do峁�a, 补苍补惫补蝉迟丑腻诲辞峁�a, 蝉补峁卥补谤补do峁�a, vyatikarado峁�a, 蝉补峁兣沘测补do峁�a, apratipattido峁�a and a产丑腻惫补do峁�a. Virodhado峁�a is a state of mutual opposition. It means that two contradictory characters cannot remain together at the same time, for example cold and heat which cannot remain together at the same time. 痴补颈测补诲丑颈办补谤补峁噛补诲辞峁�a is an error which arises when two entirely opposite natures of a thing tend to subsist in two different abodes. As for example, nondifference is something which has the character of oneness, while difference is something which has the character of manyness and as such non-difference has a separate locus than difference. 础苍补惫补蝉迟丑腻诲辞峁�a is that in which each of the two aspects of a thing like identity and difference is established by identity and difference respectively. 厂补峁卥补谤补诲辞峁�a is that in which both sattva and asattva are described in one thing. 痴测补迟颈办补谤补诲辞峁�a is that in which ekatva is found in anekatva, while anekatva is found in ekatva. 厂补峁兣沘测补诲辞峁�a is that state in which there is doubt about the character of identity and difference of a thing. 础辫谤补迟颈辫补迟迟颈诲辞峁�a is that state in which the nature of a thing cannot be established. 础产丑腻惫补诲辞峁�a is that state where the nature of the things becomes non-existent because of its non-establishment.

But, Prabh膩candra has put some arguments in his 笔谤补尘别测补办补尘补濒补尘腻谤迟补峁囜笉补 about these eight types of do峁�as. He says that these eight kinds of do峁�as are not found in the Jaina theory of reality and in 补苍别办腻苍迟补惫腻诲补. The following are the chief arguments put forward by Prabh膩candra:

1. Firstly, Prabh膩candra argues that the thing in its own nature is sattva, while in relation to another nature it is asattva. 骋耻峁嘺 is identical with dravya, while it is separate from 辫补谤测腻测补. Moreover, 惫颈谤辞诲丑补诲辞峁�a is of three kinds, viz., 蝉补丑腻苍补惫补蝉迟丑腻濒补办峁�a峁嘺, 辫补谤补蝉辫补谤补辫补谤颈丑腻谤补蝉迟丑颈迟颈濒补办峁�a峁嘺 and 产补诲丑测补驳丑腻迟补办补谤奴辫补. But, none among these three kinds of do峁�as can be seen in the Jaina theory of reality and 补苍别办腻苍迟补惫腻诲补. There is no virodha in the form of 蝉补丑腻苍补惫补蝉迟丑腻濒补办峁�a峁嘺 (not remaining together in one locus). For according to the Jainas difference and nondifference or existence and non-existence can be envisaged in one thing in relation to itself and other things. The second kind of virodha, i.e., 辫补谤补蝉辫补谤补辫补谤颈丑腻谤补蝉迟丑颈迟颈濒补办峁�a峁嘺 (to remain in a thing by giving up one another) also is not possible. Just as colour and taste remain in one mango without giving up one another, similarity difference and non-difference can remain in one thing without giving one another. 叠补诲丑测补驳丑腻迟补办补谤奴辫补-惫颈谤辞诲丑补 is found in case of snake and mongoose which cannot remain in one place since one is killer and other is the killed. But this type of virodha also is not possible in case of difference and nondifference, as there no such relation between them. Thus, there is neither 惫颈谤辞诲丑补诲辞峁�a in the reality nor in 补苍别办腻苍迟补惫腻诲补.

2. 痴补颈测补诲丑颈办补谤补峁噛补诲辞峁�a is not found in the Jaina theory of reality,because bheda and abheda, sattva and asattva can have the same thing as their 腻诲丑腻谤补.

3. Thirdly, Prabh膩candra says that there is no possibility of 补苍补惫补蝉迟丑腻诲辞峁�a in the Jaina theory of reality and in 补苍别办腻苍迟补惫腻诲补. Because abheda is the 诲丑补谤尘墨 (substantive), while bheda is the attribute of a substance.

4. Fourthly, Prabh膩candra argues that neither 蝉补峁卥补谤补 nor vyatikara do峁�as would arise between 产丑腻惫补 and a产丑腻惫补. Because, 产丑腻惫补 would be empty without a产丑腻惫补, similarly a产丑腻惫补 would be meaningless without 产丑腻惫补.

5. Lastly, he also says that there is neither 蝉补峁兣沘测补 nor apratipatti nor a产丑腻惫补 in the Jaina theory of reality and in 补苍别办腻苍迟补惫腻诲补. Because, the Jainas have already been mentioned that the things possess many characters, positive as well as negative. 础苍别办腻苍迟补 means many-sided. So, bheda and abheda, sattva and asattva are found in the same things.

So, the Jaina theory of reality and 补苍别办腻苍迟补惫腻诲补 are free from all these do峁�as.

Types of 础苍别办腻苍迟补惫腻诲补:

According to Prabh膩candra, 补苍别办腻苍迟补惫腻诲补 is of two types, viz., krama补苍别办腻苍迟补 and akrama-补苍别办腻苍迟补. In 笔谤补尘别测补办补尘补濒补尘腻谤迟补峁囜笉补, Prabh膩candra says that krama-补苍别办腻苍迟补惫腻诲补 is that where a thing is endowed with different characteristics at different points of time. On the other hand, akrama-补苍别办腻苍迟补惫腻诲补 is that where a thing is endowed with different characteristics at the same time. These two 补苍别办腻苍迟补惫腻诲补 is known as 辫补谤测腻测补 (mode) and 驳耻峁嘺 (quality). 笔补谤测腻测补 and 驳耻峁嘺 are not one in number, but there are various attributes of these two. Hence, a thing which is the combination of 驳耻峁嘺-辫补谤测腻测补 is known as 补苍别办腻苍迟补. Thus, 补苍别办腻苍迟补惫腻诲补 propounds that reality is many-sided and complex, i.e. an object has infinite number of attributes. 础苍别办腻苍迟补惫腻诲补 does not regard the onesided point of view of a thing.