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implies the great practical use to which it may be put. If the teaching of the Sapta Bhanga is that for a true oonception of reality, we must take a comprehensive view of it i e., consider it in all its possible aspects, the utility of an undertaking may also be subjected to the same test. The goodness or the badness of a decision, of a social order, of an institutional organisation, of a matter of belief and so on may also be judged by that standard. In all such matters, the question which one is to put to himself is: What is the other aspect of it?
The history of the world is at many places blackened by the horrors of wars, carried on in the name of religion. Those who began the religious wars, fought them obstinately and not unoften sacrificed their very lives in them, were not necessarily bad men. In fact, in their decisions and undertakings, they were sincere and had the rare virtue of the courage of their convictions. What led them to do those dreadful acts in the name of their religions was not the selfish aimings for personal gains or other material benefits. It was 8 grievous mistake and an error of judgment on their part to decide on wars. It was their omission to take into consideration the other side of the whole matter.
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