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PREFACE
Anekāntavāda stands for right vision. It enables us to comprehend the true nature of an object, which is possessed of infinite attributes. Reality, according to the Jainas, is multidimensional. It has many facets and qualities. So it is very difficult to comprehend the true nature of a reality in its entirety. Really speaking, only a particular aspect of an object is comprehended by a common man. He, therefore, gives an estimate of reality from a particular standpoint. This is, in fact, only a partial truth about an object and if the person asserts in the like manner, then he/she is not looking upon this standpoint as the only true standpoint. This goes well so far as he/she admits his/her limitations. The fact of the matter is that, he understands that there may be a multitude of different viewpoints of a given situation or event and all those viewpoints in their totality reflect the full nature of the situation or event. And hence, unless we take into account all the different aspects of a thing, we cannot be in a position to comprehend it fully as also to express it correctly and completely.
For the comprehensive understanding of the theory of anekānta, certain postulates of anekānta is a precondition to be known for readers. They are:
1. The complete truth exists but it can neither be
perceived nor be expressed completely. 2. As our perception, thought and expression are
sequential in time and space, we can perceive, cognize and express only partial truths.
(vi)
