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abhasa or appearance of partial truth only. The Jainas would of course claim that their point of view is absolute and unerring, while others represent only the partial truth. It was stated the Nyayacakra purifies all the sastras. The Jaina literature is replete with not mere logic but also effort itself, subsuming knowledge being self-illuminating, it illumines the object of knowledge as well. But, in the course of these brief comments it would not be possible to do justice to the cogent and logical presentation of various aspects of anekanta and naya by Dr. Kalghatgi. It will pay to closely read what he has forcefully wonderfully and loudly explained. Both the experiment as well as the experimenter in nucleus are the same.
In the second lecture Dr. Kalghatgi explains Pramana and Nikşepa: the manner in which the Jainas develop a systematic theory of logic.
In the third lecture all the aspects of truth are woven into a synthesis of diaelectic Syad means a particular point of view, vada means the presentation of it. These are efforts to combat one-sided and dogmatic presentations of truth, in fragments. Dr Kalghatgi attempts to review the criticism made by Sankara and Ramanuja that the above Jaina approach is merely a sort of compromise Dr. Kalghatgi recalls what Dr. Radhakrishnan said, after mentioning the strong points of Syadvada: Assuming the Jaina logic leads to linguistic idealism (by which he means the hypothesis of the absolute), and in so far as the Jainas shrink from it, they are untrue to their own logic. The counter argument was furnished by the Saptabhangi Tarangini: if the final release and final bliss is the eternal and existing, where is the chance for Samsari obtaining Mokşa? Dr Radhakrishnan would say that complex nature of reality reconciles all difference in itself.
After quoting Dr. Kothari's explanation of the principle of complementarity, Dr. Kalghatgi hopes Anekanta would give us the Weltanschauung by a scientific interpretation of things when alone we shall learn to live with our neighbours.
