were contradictory and mutually exclusive from each other's point of view. The Jains managed a synthesis of the two uncompromising positions with anekāntavāda. From the perspective of a higher, inclusive level made possible by the ontology and epistemology of anekāntavāda and syādvāda, Jains do not see such claims as contradictory or mutually exclusive; instead, they are seen as ekantika or only partially true. The Jain breadth of vision embraces the perspectives of both Vedānta which, according to Jainism, "recognizes substances but not process", and Buddhism, which "recognizes process but not substance". Jainism, on the other hand, pays equal attention to both substance (dravya) and process (paryaya). This philosophical syncretisation of paradox of change through anekānta has been acknowledged by modern scholars such as Arvind Sharma, who wrote: Inclusivist or exclusivist Some Indian writers state that Anekantavada is an inclusivist doctrine positing that Jainism accepts "non-Jain teachings as partial versions of truth", a form of sectarian tolerance. Others scholars state this is incorrect and a reconstruction of Jain history because Jainism has consistently seen itself in "exclusivist term as the one true path". Classical Jain scholars saw their premises and models of reality as superior than the competing spiritual traditions of Buddhism and Hinduism, both of which Jainism considered inadequate. For instance, the Jain text Uttaradhyayana Sutra in section 23.63 calls the competing Indian thought to be "heterodox and heretics" and that they "have chosen a wrong path, the right path is that taught by the Jinas". Similarly, the early Jain scholar Haribhadra, who likely lived between the 6th and 8th century, states that those who do not follow the teachings of Jainism cannot be "approved or accommodated". John Koller states anekāntavāda to be "epistemological respect for view of others" about the nature of existence whether it is "inherently enduring or constantly changing", but "not relativism; it does not mean conceding that all arguments and all views are equal". In contemporary times, according to Paul Dundas, the Anekantavada doctrine has been interpreted by some Jains as intending to "promote a universal religious tolerance", and a teaching of "plurality" and "benign attitude to other [ethical, religious] positions". This is problematic and a misreading of Jain historical texts and Mahavira's teachings, states Dundas. The "many pointedness, multiple perspective" teachings of the Mahavira is a doctrine about the nature of Absolute Reality and human existence, and it is sometimes called "non-absolutism" doctrine. However, it