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as Syadvada. i.e.relative verbal expression to deal with metaphysical, religious and practical problem of this time. According to him, the truth is multifaceted and cannot be judged from one angle. Lord Mahavira answered all the question from relative point of view. For instance when it was asked to Mahavira by Gautama
Jiva nam bhamte! kimsadaya? asasaya?
Goyama! jiva siya sadaya, siya asasaya' It means lord! Are the souls eternal or non-eternal? He said, Gautama! The souls are eternal in some respect and non-eternal in some respect. From substantial point of view it is eternal and form modal point of view it is always changing so non-eternal". In the same way when it was asked about permanence or impermanence of pudgala, lord gave the sam reply.
The non-absolutistic perpective given by Lord Mahavira, was latter on systematically developed as Anekantavada by the great logician by Lord Mahavira, was latter on systematically developed as Anekantavada by the great logician Siddasena Divakara (5th century A.D.) and latter acaryas, Acarya Mahaprajna, the renowned Jain philosopher - Saint has established Anekantavada as philosophy of Co-existence, which is quite befitting in the era of Globalization. Anekanta: Philosophy of Co-existence:
The world we live in is dualistic and discrimainatory, a world of schism and identity. The unity remains hidden and the differences come to the fore. Many kinds of differences exist in the world like difference in beliefs, ideologies, interests, nature, emotions etc. Existence of diversity is not harmful, risk originates when person don't understand and accept this difference. Situations become complex when one remains attached to his own interest and attitude and does not respect others thoughts.7 Anekanta is the principle of pluralism and mutliplicity of viewpoints. This notion states to have reverence for others thoughts and viewpoint. Reality is perceived differently from diverse standpoints so no single point of view is the complete truth. Every view is like an elephant and different people touch various parts of the elephant to describe it differently but inevitably it is nothing but the same elephant. No single, specific, human view can claim to represent the absolute truth. It encourages its adherents to consider the oppsite views and beliefs of their reivals and oppsoing parties.
Anekanta teaches to accept co-existence of opposites. Anything or anybody existent must have their opposite - yet sat tat sapretipaksam. Without opposit, naming is impossible and so is characterization. The animate and inanimate are two extremes. Yet they co-exist. The body is inanimate: the soul is animate. They co-exist. The permanent and impermanent, similar and dissimilar, identical and different - all these are mutually contradictory; yet they co-exist in an object. To deny the co-existence of mutually conflicting viewpoints about a thing would mean to deny the true nature of relity. Absolute view point is a hurdle to know the truth and reality.
The Principle of co-existence is a much practical as philosophical. Democracy and dictatorship, capitalism and communism are ideologically
