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the truth. It is this realisation and not a dogmatic insistence on one's views that gives the Jaina creed the tolerance that it is credited with and the right perspective to see and appreciate others' view-points as well. This chapter brings out various facets of this wonderful theory in all its glory and, with suitable examples, impresses upon its readers the desirability of the relative view developed by adherence to this theory and many an acrimonious exchange that can be thwarted by its application in personal, social, national and international lives.
So far, this important gift has remained confined to theoretical study only and, therefore, has failed to yield the desired fruits in personal and social lives of its followers. There is, therefore, a need to take it out of the scriptures and present it to the people at large so that they may put it to a pragmatic use and derive the benefits that can accrue thereby.
Syādvāda, on the other hand, is the inoffensive and, therefore, verbally non-violent way to express the relative truth that one gathers by the application of the theory of Anekānta. It is said to be the linguistic side of Anekānta.
Anekāntavāda -
Lord Prophet the ford maker, (Tīrtharkara) Mahāvīra, was absolutely committed to the investigation and propagation of truth. On attaining enlightenment He could see the fallacy of the absolute and dogmatic adherence to part-truths and the intellectual strife that it generated. He could see that if all the part-truths are reconciled and a comprehensive view is taken, we can be much nearer the whole truth. This view formed a part of His realisation and His real knowledge. He felt that when one aspect of an issue or an object is mentioned in isolation of the other aspects, it generates controversy, as the others may not be viewing it from the same view-point. The key to reconciliation, therefore, lay in considering an issue or an object from various angles and when
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