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combined we get the complete description of the elephant." In the like manner various philosophies have cropped up due to the partial visions of truth. This harbinger of harmony suggests rational recon. ciliation among the warring concepts and thus the whole truth is revealed.
These remarks of Dr. S. Radhakrishnan are illuminating. "Individual freedom and social justice are both essential for human welfare We may exaggerate the one or under estimate the other, but he who follows the Jain concept of Anekantavada, Saptabhanginaya or Syadvada will not adopt that kind of cultural regimentation. He will have the spirit to discriminate between the right and wrong in his own and in the opposite views and try to work for a greater synthesis That should be the attitude, which we should adopt. So the necessity for self-control, the practice of Ahimsa and also tolerance and appre ciation of others' point of view-these are some of the lessons, which we can acquire from thc great life of Mahavira." ( Mahavira Jayanti Speech 1955, New Delhi, India Govt. Publication ).
Syadvada suggests us to see realiiy from different angles. From the generic view-point of mere existence all are one, be they substratum, attributes or modes. There is no Dualism or Pluralism. But there is other view-point also. From the stand-point of substratum, attributes or modes there is no Monism but Pluralism Therefore, reality would be described both ways. From the view-point of existence or *Sata' Monism represents the truth; whereas from
