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take the help of these two (specs) measures and explain events. Sometimes we have to refer to the place and sometimes to the time. Where to go; Right or left? Which is right and which is left, using any point as the reference, we can identify left or right? Otherwise there can be no left or right. Now it is 3:30 in the afternoon in Ladnun. Is it same time in Moscow too? No, it is daylight there. Day and night cannot be identified without the concept of relativity of space and time.
This epistemological and logical theory of the Jaina-s is called 'syādvāda'. As a matter of fact, both anekāntavāda and syādvāda are the two aspects of the same teaching, realistic and relativistic pluralism. They are like the two sides of the same coin. The metaphysical side that reality has innumerable characters. is called anekāntavāda, while the epistemological and logical side that we can know only some aspects of reality and therefore, all our judgments are necessarily relative, is called syādvāda.
Syādvāda can be explained to an ordinary person in a very simple manner. A Jain thinker, in explaining syādvād, raised his little finger and the next one and asked which is bigger? The right finger is bigger, no doubt was the answer. He then raised only the ring and the middle finger and then asked, which is smaller? The answer was the ring finger. He then said, it is syādvāda. The same finger is bigger and smaller both. Thus there is nothing absolutely bigger or smaller. Everything is relatively smaller or bigger. This is the Jain theory of relativity.
In this context, it is relevant to say that there is misconception regarding anekānta theory, that it expresses only relative truth and there is nothing like an absolute truth in Jain philosophy. To this Ācārya Mahāprajña replied in his text, “Jain Darśana Aur Anekānta,' the existence of basic five substance (medium of motion, medium of rest, space, matter, soul) are
