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position in respect of an ordinary Margosa plant is such, it is well nigh impossible to know and state the infinite qualities of infinite number of things through absolutist statements. The Jaina philosophers deeply realised this and therefore, they did not limit their concerns up to the human-beings only but extended them to include the sensibilities of the other creatures as well. They realised that like the humans the other creatures, too, enjoy the right to live. They, too, are free to express themselves through the means at their command. This is the outcome of the Syadvāda of Jaina philosophy.
The non-absolutist view is as essential in the day-to-day practice as it is essential in the field of philosophy and thought. Actually, this view-point gives us an essential flexibility and discriminating insight whereby we can distinguish between the good and the evil. The experience tells us that Absolutism is the root cause of differences and conflict while Non-absolutism that of agreement and friendship. In order to understand it more clearly let us take the example of traffic signs. Those who follow the traffic signs reach their destinations unhindered. Similarly, the seven ways of predications that constitute Syādvāda can be taken as the seven traffic-signs that regulate the traffic on the intellectual high-way. Following them does not augur any accidental conflict of thoughts and, therefore, Syādvāda is the surest remedy for intellectual conflict as well as intellectual exploitation.
Conclusion -
From the Syādvāda of the Jaina philosophy it is evident that we must also accommodate others' views and thoughts. The doors of our minds must always be open for the guest-thoughts. From the childhood itself we have, generally, been writing on the paper after leaving a margin so that we leave some space for correction as well as expansion and, resultantly, make our writings complete and error-free. The Saỹdvāda gives us a message to
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