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parts of the country at the same time. The broad lesson is that we should reflect on every problem with the wisdom that there is some sense in every view point, even though at any given time. and space, a particular view may offer the best choice. If so, any problem, whether practical or spiritual, social or political, economic or legal, whether pertaining to a family or a nation or a community of nations, can be resolved peacefully.
Thus anekānta or syādvād tries to make the man conscious of his limitation by pointing out his narrow vision and limited knowledge of the manifold aspects of things,' and helps him not to be hasty in forming absolute judgements before examining various other aspects, both positive and negative. Obviously, much of the bloodshed, and much of tribulation of mankind would have been saved if man had shown the wisdom of understanding the contrary viewpoints. Mahāvīra carried this concept of non-violence from the domain of practical behaviour to the domain of intellectual and philosophical discussion. Thus the Jain principle of 'respect for the life of others' gave rise to the principle of “respect for the views of others'. In fact, the essence of the anekānta doctrine is embodied in this principle of respect for the views of others. Thus Kapadia has noted: this doctrine of anekāntavāda helps us in cultivating a tolerant attitude towards the views of our adversaries. It does not stop there, but takes us a step forward by making us investigate as to how and why they hold different views and how the seeming contradictions can be reconciled to evolve harmony. It is thus an attempt towards synchronization.
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