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the other, who regards it as a fan-like. Theories of both are possible theories and not imaginary ones as understood by Syad-vāda. But to have a complete picture of the elephant, one ought to know it from all available angles. The sumtotal of all possible theories derived from all available angles will amount to real and complete knowledge, aimed at by Syād-vāda.
xiii
The innate nature of an object has infinite facets. Viewed from different angles, every object reveals itself differently. In order to comprehend the diverse Dharmas of an object, it must be viewed from a number of stand-points. Then alone, we can get a fairly reliable picture of the object. If we ignore and belittle any stand-point from which an object can be looked at, we get a false and unreal picture of the object. Intelligence, which confines itself to one particular Dharma of an object, is necessarily narrow and limited. The limited view is bound to give rise to obstinacy. But the intelligence, which is adorned with Anekānta-vāda, comprehends the nature of the object rightly, as it discerns the object from all its angles. Ability to scan the object from various angles is indispensable for a dispassionate consideration of the object. Once, right knowledge is attained by a dispassionate and impartial
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