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Development of the Theory of Non-absolutism... : 49 one's own sect." Haribhadra remarks that the diversity in the teaching of.the sages is due to the levels of their disciples or in stand-points adopted by the sages or in the period of time when they preached, or it is only an apparent diversity. Just as a physician prescribes medicine according to the nature of patient, the illness and the climate, so is the case of diversity of religious teachings. So far as diversity in time, place, levels and understanding of disciples is inevitable, diversity in religious ideologies and practices is essential. The only way to remove the religious conflicts is to develop a tolerant outlook and to establish harmony among them. Thus, Jaina theory of Anekāntavāda prevents us from being dogmatic and one-sided in our approach. It preaches us a broader outlook and open mindedness, more essential in solving the conflicts owing to the differences in ideologies and faiths. Prof. T.G. Kalghatgi rightly observes “The spirit of Anekānta is very much necessary in society, especially in the present day, when conflicting ideologies are trying to assert supremacy aggressively, Anekānta brings the spirit of intellectual and social tolerance. For the present day society what awfully needed is the virtue of tolerance. This virtue of tolerance i.e. regards for other's ideologies and faiths are maintained by Jainism from its earlier time to these days. Jaina philosophers all the time maintain that all the viewpoints are true in respect of what they have themselves to say, but they are false in so far as they refute totally other's view-points. Jaina saints also tried to maintain the harmony in different religious-faiths and to avoid religious conflicts. That is why Jainism can survive through the ages. The basic problems of the present society are mental tensions, poverty, violence, fundamentalism and the conflicts of ideologies and faiths. Jainism tries to solve these problems of mankind through three basic tenets of non-attachment (Aparigraha), non-violence (Ahiṁsā) and non-absolutism (Anekānta). If mankind collectively observes these three principles, peace and harmony can certainly be established in the world.
