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expression or speech and states that each statement is true in its specific universe of discourse. It rejects exclusive particularity of reality, thought and language.
VII The theory of Anekānta is the corner stone of Jaina view of reality and life. It is described as heart of Jainism. It is a direct corollary of samatva. It is rather application of samatva. It is a dynamics of thought which ensures conciliation, concord, harmony and synthesis. It stands for catholicity of outlook and accommodation of different viewpoints in the holistic understanding. It is organismic view of life and reality. It takes into account both the whole (sakala) and the parts (vikala). In the field of knowledge therefore it draws a distinction between pramāṇa and naya to bring home this truth. This type of understanding leads to mutual complementarities, mutual cooperation, mutual trust, co-existence and above all to ahimsā which is the highest truth and highest virtue in Jainism. Anekāntavāda alone can lead to ahimsā and ahimsā in turn alone can guarantee peace, progress, prosperity and perfection in the world. That is why ahimsā is regarded as 'paramo dharmaḥ'. Anekāntavāda, with its corollary of Syādvāda, provides for democracy in ideas and in living. It inculcates the spirit of peaceful co-existence, tolerance and mutual support. This alone can ensure universal peace, solidarity, friendship and harmony. It is a unique contribution of Jainism which is noble and sublime deep and subtle. It is not very easy to understand it and to practice it. But if this can be achieved the world will be an ideal place to live in and to realize spiritual perfection. Another significant implication of Anekāntavāda is practice of health care through vegetarianism and environmental protection which are the dire needs of the day. Every thing in the world is interrelated and interdependent. Every thing has its unique existence and value. So nothing should be destroyed by the human being for his selfish ends. The Jaina ethics not only regulates human conduct in relation to one's own self and in relation to other human
