to praise qualities in others even though the people were non-Jain and belonged to other faiths. There was a period of stagnation after Yasovijayaji, as there were no new contributions to the development of Jain philosophy. Influence The Jain philosophical concept of Anekantavada made important contributions to ancient Indian philosophy, in the areas of skepticism and relativity. The epistemology of anekāntavāda and syādvāda also had a profound impact on the development of ancient Indian logic and philosophy. While employing anekāntavāda, the 17th century Jain scholar Yasovijaya stated that it is not anābhigrahika (indiscriminate attachment to all views as being true), which is effectively a kind of misconceived relativism. In Jain belief, anekāntavāda transcends the various traditions of Buddhism and Hinduism. Role in Jain history Anekāntavāda played a role in the history of Jainism in India, during intellectual debates from Śaivas, Vaiṣṇavas, Buddhists, Muslims, and Christians at various times. According to John Koller, professor of Asian studies, anekāntavāda allowed Jain thinkers to maintain the validity of their doctrine, while at the same time respectfully criticizing the views of their opponents. In other cases, it was a tool used by Jaina scholars to confront and dispute Buddhist scholars in ancient India, or in the case of Haribhadra justify the retaliation of the killing of his two nephews by Buddhist monks, with capital punishment for all Buddhist monks in the suspected monastery, according to the Buddhist version of Haribhadra's biography. There is historical evidence that along with intolerance of non-Jains, Jains in their history have also been tolerant and generous just like Buddhists and Hindus. Their texts have never presented a theory for holy war. Jains and their temples have historically procured and preserved the classic manuscripts of Buddhism and Hinduism, a strong indicator of acceptance and plurality. The combination of historic facts, states Cort, suggest that Jain history is a combination or tolerance and intolerance of non-Jain views, and that it is inappropriate to rewrite the Jainism past as a history of "benevolence and tolerance" towards others. Mohandas Karamchand Gandhi Mahatma Gandhi mentioned Anekantavada and Syadvada in the journal Young India – 21 Jan 1926. According to Jeffery D. Long – a scholar of Hindu and Jain studies, the Jain Syadvada doctrine helped Gandhi explain how he reconciled his commitment to the "reality of both the personal and impersonal aspects of Brahman", and his view of "Hindu religious pluralism": Against religious intolerance