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Studies in Jainology, Prakrit
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remarks that syādvāda has almost become a synonym for Jainism itself. Further, syadvāda is also used as a prominent characteristic of the Jina-sasana the (whole) Jaina Doctrine. For example, in Karnataka in almost all Jain inscriptions the opening verse forms the following invocation.11
Śrīmatparamagambhira-Syādvādāmogha-lāmchanam
Jiyat Trailokyanathasya sasanam Jinasasanam May the Doctrine of the Jina be victorious the Doctrine of the Lord of the three worlds, the unfailing characteristics 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 ei., emanating from anckantavāda 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.
Whatsoever the nomenclature could have been in practice in certain regions and times, it is undoubtedly anekantavada or anekānta-dṛssti that stands as the basic or primary doctrine playing a singificant role not only in philosophy, but also on the plane or realm of thought in man's life. Anekanta-drsti non-absolistic attitude establishes a kind of propriety and harmony among different persons or bodies looking at an object, a problem or a henomenon 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.
Jain Education International
It will not be wrong if I point out, in this context, a recent classical example of the importance and value of having regard,
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