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THE THEORY OF KNOWLEDGE
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of vision which goes under the name of syādvāda or anekānta. Thus, what is irreconcilable opposition in the eyes of others is to a Jaina not only a mere difference of point of view but a necessary stage in understanding a thing in all its aspects." Every difference in religious and philosophical ideasin fact, in all opinions and heliefs may, in this light, be understood to furnish not a cause for quarrel, but a welcome step towards the knowledge of the real truth. It is from this point of view of its synthetic outlook that the Jaina system has been claimed by its own logicians as a synthesis of the so-called false beliefs."
In fact, if viewed in the historical context, this philosophy of the Jainas has been the greatest fosterer of mutual toleration and Dr. B.A. Saletore is perfectly right when he says, “The principle of ahiṁsā was partly responsible for the greatest contribution of the Jainas to Hindu culture that relating to toleration. Whatever may be said concerning the rigidity with which they maintained their religious tenets and the tenacity and skill with which they met and defeated their opponents in religious disputations, yet it cannot be denied that the Jainas fostered the principle of toleration more sincerely and at the same time more successfully than any other community in India”. A.B. Lathe calls it 'the essence of Jaina philosophy', Prof. A. Cakravarty, 'the most rational view', and S.C. Diwakar 'the harbinger of harmony'. Lastly, in the words of Dr. A.N. Upadhye, “It has supplied the philosopher with catholicity of thought, convincing him that truth is not anybody's monopoly with tariff walls of denominational religion, while furnishing the religious aspirant with the virtue of intellectual toleration which is a part of that ahiṁsā which is one of the fundamental tenets of Jainism."
To conclude, the Anekanta philosophy of the Jainas, with its two veritable and strong wings, the nayavāda and the syādvāda (based on the sapta-bhanga logic), is thoroughly consistent
