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300 JAINA THEORIES OF REALITY AND KNOWLEDGE tinction. The alternative to the non-acceptance of this principle in reality is some form of idealism which is generically inadequate and has a tendency towards subjectivism. Acceptance of the intrinsic objectivity of the world marks the starting point of the functioning of distinction which progressively develops until the point of culmination is reached in the fact of the indeterminate and manifold nature of reality. It is in the logical necessity of the development from the initial simple state of distinction to that of infinite diversification of everything real, physical or mental, that the justification of the claim of Anekāntavāda as the most consistent form of realism lies.
