Jain Journal 1991 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 40

OCTOBER, 1991
Lord of the three Worlds, the unfailing characteristic of which is the glorious and most profound Syādvāda.
All these examples, I think, indicate a historical fact that the usage of the term Anekāntavāda (standing for one of the fundamental doctrines in Jainism) rather took a back-seat, while that of the term Syadvāda (standing as its resultant doctrine, i.e. emanating from Anekāntavāda itself), with its attractive method of the seven-fold predication and, thus, catching the imagination of scholars as well as laymen, took the front-seat in certain regions and times.
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Whatsoever the nomenclature could have been in practice in certain regions and times, it is undoubtedly Anekāntavāda or anekānta-dṛṣṭ that stands as the basic or primary doctrine playing a significant role not only in philosophy, but also on the plane or realm of thought in man's life. Anekānta-dṛṣṭi-non-absolutistic attitude establishes a kind of propriety and harmony among different persons or bodies looking at an object, a problem, or a phenomenon from different points of view. It teaches us to show regard for or extend consideration to the other man's view or other side's stand, and to avoid further controversy, misunderstanding, mistrust and quarrel or confrontation. Such approach naturally inculcates constructive attitude and creates for us healthy and peaceful social atmosphere. It will not be wrong if I point out, in this context, a recent classical example of the importance and value of having regard, on the part of each contending person or party, for the other person or party. Had not President Reagan and President Gorbachev, Heads of two great world power-blocks, having different ideologies, met for summit-talks in their capitals and discussed issues extending regard and consideration for each other's views, the world would have heavily suffered from the catestrophe of heaps of the medium-range nuclear weapons by this time.
Pt. K. C. Shastri thinks12 that anekanta was born to avoid himsā— violence or to hush up trouble of himsa on the plane of thought, deliberation or discussion. This amounts to saying that to develop anekānta-dṛṣṭi-non-absolutistic attitude, one has to develop ahimsaka-dṛṣṭi-non-violent's attitude, which is based on samatā-equality. Perhaps on this ground the Samaṇa-suttam states13: In the world of thought the visible form of ahimsa is anekanta. One who is not violent, would also be non-absolutistic; and one who possesses non-absolutistic attitude, would also be non-violent.
12 Vide Op. cit., p. 151.
13 Samanasuttam, Varanasi, 1975, Preface, p. 15.