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It is not possible to give detailed evaluation of other systems of thought made by Hemacandra, in this small essay. But an attempt is made here to show the special contribution made by Hemacandra and his commentator Mallisena to Indian philosophy. The special contribution of this work is, reconciliation of different philosophical view points on the basis of Anekāntavāda which initself is remarkable contribution to philosophy. Jaina's this reconciliatory approach to philosophy is really praisworthy. The principle of non-violence of Jainas seems to be inspiring source of this reconciliatary approach to philosophy. The principle of non-violence (Ahimsā) embodied in the respect for the life of others in practical life was transformed by the Jaina philosophers at the intellectual level into respect for the views of others. This attitude of tolerancé which is halmark of this system inspired Jaina philosophers to make unique attempt to harmonise, reconcile, all canflicting view-points in the field of philosophy. This attempt to reconcile different philosophical view-points is found in a slight degree in the works of Siddhasena Divākara and Samantabhadra. This approach, also, is carried out by Haribhadra, Akalanka, Vidyānanda and Abhayadevasūri. The same attempt to syhthesize all these systems is carried out on an extensive scale by Hemacandra and Mallisena. These learned Jaina thinkers thought that various systems of philosophy being dogmatic in their assertions, created bitterness amongst the followers of different philosophical schools. The age old philosophical disputes and contraversies between the various schools of thought are on account of their conditional assertion in regard to philosophical propositions. On account of this rigid attitude each school asserts its view is to be true and thus, philosophers of these schools do not really try to understand the view points of others, which resulted in hatredness and rivallary towords other system of thought. This is also a kind of intellectual violence in the realm of thought: This idea is beautifully expressed by Hemacandra in following words :
"As because of being alternatives and counter-alternatives one to another, the other prime doctrines are jealous; not so is Thy religion, in desiring the Methods in totality without distinction, given to partiality."1 (Anyayogavyavacchedikā-XXX, translated by F. W. Thomas). Mallisena rightly pointed out that this rivallary between diffirent schools of thought is on account of their excessive intolerance. To avoid this kind of violence. Jaina thinkers adopted a unique philosophical methodology, technically known as Anekāntavāda i.e. doctrine of many-sidedness of reality which consists of dual doctrine viz., Nayavāda-the doctrine of different view
H.2
