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42 : Applied Philosophy of Jainism or relative truth value. Siddhasena Divākara in his work Sanmatitarka28 rightly observes that all the schools of thought are valid, when they are understood from their own stands point or angle and so far as they do not discard the truth value of others. This non-absolutistic broader outlook can develop the harmony among conflicting ideologies and faiths. Non-absolutism gives a broader perspective on the basis of this broader outlook. Jainism holds that the followers of other sects can also attain emancipation or Mokşa, if they are able to destroy attachment and aversion. They do not believe in the narrow outlook that the follower of Jainism only can achieve emancipation. In Uttarādhyayana there is a reference to "anyalinga siddha" (3RiH fHS) i.e. the emancipated souls i.e. who have destroyed attachment and aversion which are the seeds of birth and death, may attain emancipation whether he belongs to any other sects.29 Haribhadra, an advocate of religious tolerance remarks 'one who maintains equanimity of mind will certainly get emancipation, whether he may be Svetāmbara or Digambara or Bauddha or the follower of any other sect'. 30 This broader outlook of Jainas is only possible on the basis of Anekāntavāda. Haribhadra further says that neither one who remains without clothes nor who is white-clad, neither a logician nor a philosopher, not a devotee of personal cult, will get liberation unless he overcomes his passions. A non-absolutist accepts that the differences or the diversity of the modes of worship depends on the time, place and the levels of aspirants. While expounding the tolerant outlook of a non-absolutist, Upādhyāya Yaśovijaya (17th century A.D.) remarks that a true nonabsolutist does not disdain any faith, but treats all the faiths equally as a father does to his sons, for a non-absolutist does not have any prejudiced and biased outlook. A true believer of Syādvāda (nonabsolutism) is one who pays equal regard to all the faiths to remain impartial to the various faiths is the essence of being religious. A little knowledge, which induces a person to be impartial, is of more worth than the unilateral vast knowledge of the scriptures. 31 In "Lokatattvanirņaya" Haribhadra says that 'I venerate all those who are free from all vices and filled with all virtues, be they Brahmā,
