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dependent on time, place and the observer. This is in accordance with the theory of relativity propagated by Einstein which can be understood from the following example.
Suppose a part of planet or star several billion light years away from us undergoes disintegration causing lighting, thunder etc today. However we the observers on earth will know the same only after several years due to the speed with which light and sound travel from the disintegrated planet to us. Thus there is a big difference in what is experienced by the observed (disintegrated planet) and the observer (US) and the views expressed by us are dependent on our knowledge, place and time etc.
While explaining the doctrine of Anekanta, Jain preceptors discovered some principles of logical concomitance namely; universal and particular; permanent and momentary impermanent; being and non-being, identity and differences; one and many; and lastly speak-able and unspeakable. These principles will be handy when we look at the social implication of Anekanta doctrine. All these discussions about Anekanta lead us to identify the following three pillars of Anekanta namely:
Relativity i.e. our knowledge is relative to our own capability, objective, time, place, knowledge of others etc.
Co-existence of opposites like universal and particular, being and non-being etc
Reconciliation: It implies flexibility to accept other's viewpoint and our own as partial truths only. This also implies a change in our attitude from confrontation / rigidity to collaboration or flexibility
Anekantvada and Truth Truth as a positive term has prominent place in Jainism. Ahimsa is considered as true essence of the whole universe and is even more profound than the ocean and more stable than Mount Meru. It is also conceived as God' as Gandhi conceived it. This is the metaphysical Truth and is highly important in the Jain scriptures. As a moral principle also it is considered very significant, e.g. "The ground under the feet of those who speak Truth rooted in
Gandhi & Jainism Pg.251
