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Moreover in the fifth chapter, the heart of proposed work, a wide implication of anekāntic perspective in resolving the individual problems to global problems is explained in detail. It is highlighted as how the doctrine of anekānta works for change of vision at individual level, for developing the culture of tolerance at family level, for attaining peaceful-coexistence at social level, in resolving communal riot at religious level, for achieving universal brotherhood at national and international level, these burning issues have been dealt from the modern perspective. In various other fields also the role of anekānta is dealt with namely, in the secularism, in conflict resolution, in non-violent communication, in education, in successful management, in leadership, and so on and so forth.
In my opinion anekāntic perspective and syādvāda way of expression seems to be necessary for developing mutual understanding. Thus humble efforts are drawn out to break the narrow walls of anekānta, which were confined within the domain of intellectual and philosophical debate, to the domain of philosophy of life. Along with this an endeavour is also made to explain how under the umbrella of anekānta, all antagonists, one-sided view-holders come and sit together on one platform breaking the system barrier which divide the entire human race. I have clearly highlighted the doctrine of anekānta as an understanding which urges individuals to study different religions, cultures, customs, rituals, cults, schools of thought and trace out the underlying points of agreements and disagreements so that one can have an inter-cultural dialogue from the point of view of agreements rather than remain in watertight compartment of thoughts.
Thus anekānta philosophy is a comprehensive perspective of looking at the world of objects and world of thoughts. It is a life's philosophy and is applicable in our common sense experience. So, anekāntavād is actually a way of
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