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Development of the Theory of Non-absolutism... : 39 cept of non-absolutism emanates. Absolutism represents " violence of thought", for it negates the truth-value of its opponent's view and thus hurts the feelings of others. Anekāntavādai.e. non-absolutism is nothing but a non-violent approach towards other's ideologies and faiths. A non-violent search for truth finds non-absolutism. Jaina thinkers are of the view that the reality is a complex one, it can be looked and understand from different angles and thus various judgments may be made about it, for it has many facets, various attributes and various modes. Even two contradictory statements about an abject may hold true, if they were made from two different angles or view points. Since we are finite beings, we can know or experience only a few facets of reality at one time from a certain angle. The reality in its completeness cannot be grasped by us. Only a universal observer i.e. an omniscient (Sarvajña) can comprehend it completely, yet even for an omniscient it is impossible to comprehend it and explain it without a stand point or a view point. He can comprehend it and explain it only through different angles or view points. This premise can be understood from the following example: take it for granted that every one of us has a camera to click a snap of a tree, we can have hundreds of photographs but still we find that most portion of the tree photographically remains uncovered and what is more, the photographs differ from each other if they are taken from different angles. They cannot be similar, unless they are taken from the same angle. So is also the case with diversified human understanding and knowledge. We only can have a partial and relative view of reality. It is impossible for us to know and describe reality without an angle or a view point. While every angle or view point have a right to claim that it gives a true picture of reality, but at the same we must be aware of the fact that each one only gives a partial and relative picture of reality. On the basis of a partial and relative knowledge of reality, one can claim no right to discard or reject the views of his opponents as totally false. Thus according to Jaina thinkers one should remain tolerant towards the views of his opponents. The truth value of the opponents must be accepted and respected.
