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A Treatment of Nature of Reality: Anekāntavāda
based on healthy thinking and passionate call for international peace, security and disarmament. The continued differences among individuals, sects, societies and nations can be limited, reduced and de-merged in all respects through religious understanding. The religious harmony improves relations among nations on the basis of the principle of mutual respect, equal rights and self-determination of peoples. It creates cooperative atmosphere in finding a solution for international, social, economic, cultural and humanitarian problem and advancing respect for human rights and basic freedom. Jain logic for religious harmony:
Indian philosophers have been quite active to pacify the religious controversies since a long. Jaina thinkers and logicians have been leader of the group and created religious harmony among the religious groups. Jainism, the most ancient branch of Śramana cult of India, is basically a religion of equality and equanimity, truth and non-violence. It stressed to pay due respect for other religions and requested to comprehend the others views. By introducing the theory of Anekāntavāda (nonabsolutism), Jainism has ameliorated the inter-religious relations and diminished multitudinous squabbles. Credit for the inspiration and initial support for the creation of new chapter to normalize the social relations and to achieve peace goes to Jaina Ācāryas who advocated the theory of Anekāntavāda in all respects.
In earlier days the logical discussions were very popular. They are of five kinds: 1. vāda through which knowledge is gained about doctrines; 2. Jalpa which is only for gaining victory over the opponents; 3. Chala ( where the squabble analogue; 4. Jāti (Self-confuting reply) and 5. Nigrahasthäna (respondent's failure). These kinds are utilized to vanquish the opponent, and they are called Vitandā in Nyāya system. It was used to defend their own views by right or wrong means. Jainas never accepted these kinds of discussions and named the Vitanļā as Vitandābhāsa. Akalanka clearly says that a defendant should himself indicate the real defects in the established theory of a disputant and then set up his own theory. Thus he should consider each item from the point of view of truth and non-violence. Akalanka even rejected the view of Dharmakīrti, the Buddhist philosopher where he recognises two
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