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The relativity of truth as postulated and elaborated by Mahavir evolves from his straightforward and simple definition of ahimsa - as you do not like to be hurt, none else likes to be hurt. From physical parameters, this extends to mental, social, religious, and philosophical domains. When there is an interaction between self and the other, this basic premise of ahimsa has to be kept in mind. As we want others to accept our ideas, others also want us to accept their ideas. As we want others to convince us fully before we accept what they say, others also want us to convince them fully before they may accept what we say. This basic premise of ahimsa is not contradicted by the principle that 'truth ought to be accepted no matter what'. This is because, basing his teachings on spiritual experience as well as evident reality Mahavir postulated that truth is multifaceted, many sided, pluralistic and dynamic as well. It is never absolute. What we pronounce as irrevocable and absolute truth, in fact, becomes so only when it falls within some fixed parameters of matter, space, time and, most vital of all, life (the observer).
With the growing problem of violence in the modern world, there is a marked increase in discussions about Anekant among intellectuals as well as others. Unfortunately most of these discussions are not oriented towards finding practical ways to use this unique concept, but towards either glorifying it by its so-called copyright holders who seldom practice what they preach, or denigrating it as an antonym of firmness by its antagonists. With the advent of post-modernism and post-structuralism, some thinkers are suggesting that Anekant-vaad and Syad-vaad were mere tools of logic devised to counter the arguments of other schools. This is partially true because this was indeed one application, but certainly not the only application, of this doctrine.
AHIMSA: THE SCIENCE OF PEACE Jain Education International
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