will see the true nature of their colours, without difficulty. Similarly, proper knowledge is essential to provide the right guidance to the soul in its journey towards spiritual uplifting. The Jain theory of knowledge is a highly developed one based on comprehensive apprehension of reality in multitude of view points and relativity. Anekantavada, which literally means search of truth from different points of view, is the application of the principle of equality of souls in the sphere of thought. It is a Jain philosophical standpoint just as there is the Advaitic standpoint of Sankara and the standpoint of the Middle Path of the Buddhists. This search leads to understanding and toleration of different and even conflicting views. When this happens, prejudices subside and the tendency to accommodate increases. The theory of Anekanta is therefore a unique experiment of non-violence at the root. A derivation of this principle is the doctrine of Syadvada which highlights that every view is relative to its view point. For example, an object may seem heavy when carried on planet earth, yet lightweight when carried on the moon, where gravity is different. It is a matter of our daily experience that the same object which gives pleasure to us under certain circumstances becomes boring under different situations. Nonetheless relative truth is undoubtedly useful as it is a stepping stone to the ultimate realisation of reality. The theory of Syadvada is based on the premise that every proposition is only relatively true. It all depends on the particular aspect from which we approach that proposition. Jains therefore developed a logic that encompasses sevenfold predication so as to assist in the construction of proper judgement about any proposition. Syadvada provides Jainas with a systematic methodology to explore the real nature of reality and consider the problem in a non-violent way from different perspectives. This process ensures that each statement is expressed from seven different conditional and relative viewpoints or propositions, and thus it is known as theory of conditioned predication. These seven propositions are described as follows: 1.Syād-asti — "in some ways it is" 2.Syād-nāsti — "in some ways it is not" 3.Syād-asti-nāsti — "in some ways it is and it is not" 4.Syād-asti-avaktavya — "in some ways it is and it is indescribable" 5.Syād-nāsti-avaktavya — "in some ways it is not and it is indescribable" 6.Syād-asti-nāsti-avaktavya — "in some ways it is, it is not and it