Keynote Address of Dr Sagarmal Jain at Calcutta

Author(s): Mahadeolal Saraogi
Publisher: Mahadeolal Saraogi

Page 29

have
hundreds
For example, we tree from different angles.
of photographs of Though all of them give
certain
angle,
picture of it from a but Not only this
they differ yet neither each of them,
each-other. the total of them can give us a complete picture of that tree. They individually as well as jointly will give only a partial picture of it. So is the case with human knowledge and understanding: we can have only a partial and relative picture of reality, we can know and describe the reality only from certain angle or viewpoint. Though every angle or viewpoint can claim that it gives a picture of reality, yet it gives only a partial and relative picture of reality. In fact we cannot challenge its validity or truth-value, but the same time we must be aware of the fact that it is only a partial truth or one-sided view. One who knows only partial truth or has a one-sided picture of, reality, has no right to discard the views of his opponents as totally false. We must accept that the views of our opponents totally false. We must accept that the views of our opponents may also be true from some other angles. The Jaina-Theory of Anekantavada emphasises that all the approaches to understand the reality give partial but true picture of reality, and due to their truth-value from a certain angle we should have a regard for others' ideologies and faiths. The Anekantvada forbids us to be dogmatic and one-sided in our approach.
It preaches us a broader outlook and open mindedness, which is more essential to solve the conflicts due to the differences in ideologies and faiths. prof. T.G. Kalghatgi rightly 'The spirit of Anekanta is very much necessary
observes:
can
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23
one
true
from
nor
as