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鈥榃e seek after reality with modesty, since we have not yet accomplished omniscience. We understand that truth is a versatile marvel. It has different aspects, not all of which we can get a handle on. It pursues that perspectives or ways to deal with reality that appear to be new, unsympathetic or even blatantly one-sided may contain components of wisdom.鈥�^[1]

For example鈥搃nterviewing a criminal, hated by everybody, may bring out the truth about his behaviour which may have been caused by his unfair surroundings and we may conclude that he is not a bad person at all. Sometimes the picture presented, in front of the world, can be twisted or manipulated. Like鈥搃n current times the spread of negativity by the media through newspapers, television and other mediums of social media depicts as if the world would soon come to an end and there is no hope! In this context when one talks to the Non-Resident Indians about what do they think of coming back to India? They reply, 鈥榯he news we see, and hear, are so scary that we cannot even think of coming back as India seems to be unsafe. But of course this is not true.

If we have consciousness, we have life, we have a journey, journey with a purpose, our reason of being here.

However some are unaware of that purpose and some are quite cognizant and they work each moment of their lives to achieve the same.

鈥楨very one of us could be said to be on a similar adventure towards reality, regardless of whether we understand it or not. We see things in an unexpected way, as per our experience and dimension of comprehension, our social foundation and in reality our species. Each perspective is a piece of the otherworldly voyage of all souls and is deserving of thought. By a similar token, no single perspective has outright validity; it speaks to a strand or part of a bigger entirety.鈥�^[2]

However the distance of everyone from their aim may vary highly but all of us are traveling towards the same aim through trying to achieve something or the other. Sometimes we meet someone and the incomplete picture about a particular subject we had in our minds gets completed; for it seems the other one was having the other half of that puzzle. Similarly each one of us鈥� viewpoints together make a bigger picture, a clearer understanding, and eventually a better world.

In this context one may infer that the quest towards the truth not only awakens one but also broadens one鈥檚 viewpoint where one鈥檚 level of acceptance towards people and situations enhances tremendously.

Where bad is not necessarily bad, just like good is not the same at all times.

鈥楲iving systems are actually equivalent and unequal. They are equivalent as in they all contain the equivalent vivifying foundation (Jiva). Likewise, all living things have a similar reason, the development towards Moksha.鈥�^[3]

However Moksha seems to be an imaginative state though imagination of the same fills one up with immense peace.

鈥楲iving forms are significantly unequal in light of the fact that their karmic predeterminations and subsequent embodiments (Ajiva) enrich them with various limits and capacities. Likewise, every living being is at an alternate stage on the adventure of profound advancement, with some more developed than others in their ability for reason and knowledge.鈥�^[4]

The space anekantavada provides is astonishing and beyond description. It leaves one at a place with unlimited horizons and everyone is welcomed irrespective of one鈥檚 thinking, persona or background.

It makes one believe that no matter what, one is right, however to some extent.

鈥楾he idea of Many-sidedness advises us that each living being has its own constrained however legitimate adaptation of reality that adds to the entirety of information of the universe. Every one of us, in our own particular manner, is occupied with a journey for information. We start to expel signals from our eyes when we see how little we know, however evidently progressed or intelligent we may be. Similarly, we have to see that each living being, however apparently basic, has its very own naya or perspective that is as legitimate as our own and from which we could learn.鈥�^[5]

This not only helps us to decode the truth but also at the very first our surroundings and the people present in that; be it relationships, occurrences or any other. And when one鈥檚 understanding reaches at the place where layers of truth start to peel off, one starts to see the clearance and this feeling is tremendously peaceful and awakening.

Language, be it any, is like a mother which helps us express ourselves, our emotions etc. Also we gain knowledge, understand things, think about them in our minds in form of words from the language we know.

But surprisingly,

鈥榃hole language can just express a few facets of truth. No individual in his lifetime can offer articulation to in excess of a couple of thousand parts of truth. In this issue, the foundation of anekanta has opened, everlastingly and for everyone, the ways to the quest for truth.鈥�^[6]

This depicts that there are infinite point of views and infinite facets of truth, and we are able to understand and express only a few of them, hence it is said truth can only be experienced and cannot be conveyed through any means.

Diving deeper into the theory of Anekantavada may make one believe that everything is transient and therefore an illusion and nothing is permanent.

If we talk about the continuity in the cosmos and how transformation happens鈥�

鈥極rigination and destruction become the reason for the change and perpetuation is their basic concomitance. Changelessness is there in its condition of beginning just as annihilation. It is common between the two. That structure which is appearing isn't appearing out of the blue. Likewise that which is being obliterated isn't being demolished out of the blue. This procedure of beginning and annihilation has occurred many occasions over.鈥�^[7]

In this way we can say鈥損ermanence is the only change and change is the only permanence.

Hence nothing new happens in the universe; only a set of events which has already been taken place many times in the history, perhaps infinite.

鈥楻eality has not been made on its beginning neither has it been devastated on its annihilation. Perpetuity gives beginning and demolition a specific order yet does not let any key change a chance to occur in actuality or presence. The basic form of the reality or existence does not change.鈥�^[8]

It depicts the original nature of the substance remains the same. Be it animate or inanimate.

As language has severe limitations to depict and understand a concept. In context of self-introspection, the biggest, recent philosopher Mahavira said,

鈥楾ruth can be monitored uniquely by silence. Mahavira commented that he who says that reality exists and he who denies its reality are both mistaken. They can be true just in a relative sense. Assertion and denial dependably allude to a specific point of view. The greater part of our insight is incomplete and pertinent to specific circumstances as it were. He who knows completely can't and does not talk. Let us, hence, endeavor to welcome the value of silence.鈥�^[9]

Hence nonabsolutism not only prevents us from getting indulged in useless arguments, but it also teaches us to peep in and to recognise the strength of silence.

We say that we can only understand a part, when we talk about the absolute truth. However besides the truth, if we talk about a particular personality or someone鈥檚 behaviour, we would conclude even that cannot be understood completely, and only a part can be grasped at one time, where circumstances, mindset, surroundings and many other factors influence both the persons, the observer and the observed. Hence truth has to be pursued with politeness.

Footnotes and references:

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[1]:

LJ. pp. 47

[2]:

LJ. pp. 47

[3]:

LJ. pp. 88

[4]:

LJ. pp. 88

[5]:

LJ. pp. 160

[6]:

TQFT. pp. 148

[7]:

TQFT. pp. 159

[8]:

TQFT. pp. 160

[9]:

MBM. pp. 47