Agam Yug Ka Anekantwad

Here's a comprehensive summary of the Jain text "Agam Yug ka Anekantwad" by Dalsukh Malvania, based on the provided pages:

Book Title: Agam Yug ka Anekantwad (Anekantavada in the Agam Era) Author: Dalsukh Malvania Publisher: Jain Cultural Research Society

Introduction and Author's Background (Page 1-2):

The publication is presented by the Jain Cultural Research Society, Benares Hindu University. The author, Pandit Dalsukh Malvania, is described as a learned and independent thinker with a deep and multifaceted understanding of various philosophies, particularly Jainism. He is currently engaged in editing "Jain Tarka Vartika" by Shantisur, a commentary on Siddhasen Divakar's "Nyayavataara." The introduction highlights that Malvania's extensive commentary and preface for this work delve into the historical and comparative aspects of Anekantavada, Syadvada, and epistemology in Jainism from Lord Mahavir up to the first thousand years. The present article is a partial excerpt from this larger work, focusing primarily on Anekantavada during the Agam period. It aims to shed light on the origins and development of Anekantavada within Jainism by comparing it with Vedic and Buddhist philosophical thought of the time. The article is published with the intention of being accessible and useful to both Jain and general philosophy scholars and students.

Historical Periodization of Jain Philosophy (Page 3):

Malvania proposes a four-part periodization of Jain philosophical development:

1. Agam Era: From Lord Mahavir's Nirvana to approximately 1000 years (circa 470 BCE - 500 CE).
2. Anekanta Sthapana Era: 5th to 8th century CE.
3. Pramana Shastra Vyavastha Era: 8th to 17th century CE.
4. Navin Nyaya Era: 18th century to modern times.

The author notes that while later eras have been well-covered by other scholars, the Agam era's contributions to Anekantavada, specifically based on Jain Agamas, have not been adequately compiled. This article aims to fill that gap.

Methodology and Scope (Page 3-4):

The author states that his analysis will primarily utilize the Shvetambara Agamas. He will not be using the Digambara Shatkhandagama as he believes it is more focused on Jain karma-tattva than philosophical principles. To provide a contextual understanding, the article will also include relevant sections from Vedic thought (from Vedas to Upanishads) and Buddhist philosophy (Tripitaka). This comparative approach aims to demonstrate how Jain Agamic thought evolved through the interplay of Vedic and Buddhist ideas.

Pre-Mahavir Indian Philosophical Landscape (Page 4-8):

• Vedic and Upanishadic Thought:

  • The Rigveda, through the sage Dirghatama, reflects a quest for the origin and nature of the universe, acknowledging the multiplicity of descriptions for a single reality ("Ekam Sat Vipra Bahudha Vadanti"). This inherent human tendency for samanvayashilta (synthesizing or accommodating diverse views) is identified as the precursor to Syadvada and Anekantavada.
  • The Nasadiya Sukta's inability to definitively label the ultimate cause as sat (existent) or asat (non-existent) highlights the limitations of language in describing ultimate reality, a concept that forms the basis of Syadvada. The rejection of linguistic limitations leads to ekantavadas (one-sided views).
  • The Upanishads present a spectrum of creation theories, with debates on the ultimate cause:
    • Some posit asat as the origin of sat (e.g., Taittiriya Upanishad).
    • Others emphasize mrityu (death) as the primordial state.
    • The concept of a single, supreme sat that desires to become many is also present.
    • Various material elements (water, air, fire, ether, breath) are proposed as the root cause by different schools.
    • A significant trend is the emphasis on Atman (Soul) as the ultimate cause, leading to Atmavada (Soul-centric philosophy), which became the dominant Upanishadic viewpoint. The Upanishads treat Brahman and Atman as identical.
    • The Upanishads also mention and refute other theories like kala (time), svabhava (nature), niyati (destiny), yadṛcchā (chance), bhūta (elements), and purusha (individual soul) to establish the supremacy of Atman.
  • Malvania points out that while Upanishads contain seeds of various philosophies, the pervasive influence was Atmavada.

• Lord Buddha's Anatmavada (Page 9-13):

  • Lord Buddha, preceding Mahavir in his spiritual journey, countered the overwhelming Atmavada with Anatmavada (No-Soul doctrine).
  • He systematically analyzed phenomena (form, sensation, perception, mental formations, consciousness) and demonstrated their impermanence (anityata), suffering (dukkha), and lack of a permanent, independent self (anatman).
  • Buddha's approach was vibhajyavada (analytical or discriminative approach), not ekantavada (one-sided absolutism).
  • He rejected both shashvatavada (eternalism/self being permanent) and ucchedavada (annihilationism/self ceasing to exist), advocating a madhyamarga (middle path) explained through Pratītyasamutpāda (dependent origination).
  • The concept of "emptiness" (shunyata) in Buddhism is explained by the absence of a permanent, independent self (attaniyena).
  • Buddha's doctrine is characterized by ashashvatanucchedavada (non-eternalism and non-annihilationism). He explained that phenomena arise and cease due to causes and conditions, without a fixed, unchanging entity.
  • Questions about the ultimate fate of the Tathagata (Buddha) after death were deemed avyakrita (unanswered or indeterminate) by Buddha, as answering "is" or "is not" would fall into either eternalism or annihilationism. He focused on the cessation of suffering.

Ancient Jain Philosophical Thought (Page 13-15):

• Jain philosophical thought is traced back to Lord Mahavir, but the tradition asserts its roots go even further, to Tirthankar Parshvanath and earlier Tirthankaras like Arishtanemi and Naminath, and ultimately to Rishabhadeva.
• The author suggests that the foundational principles of Jain philosophy predate the Upanishads, and unlike the Upanishads which show influences from other systems, Jain philosophy exhibits a distinct and independent development.
• The organized systems of karma, margana, gunasthana, meditation, cosmology, atomic theory, six substances (dravyas), and nine realities (tattvas) indicate a long history of intellectual effort predating Mahavir.

Lord Mahavir's Contribution: Anekantavada (Page 15-35):

• The Significance of Anekantavada: While the Agamas don't reveal Mahavir introducing entirely new categories like karma or soul-states, his significant philosophical contribution lies in providing explanations for contemporary philosophical questions, particularly in the context of the prevailing doctrines. The later development of Jainism centered around Anekantavada, and Mahavir is presented as its proponent.

• The "Multicolor-Winged Cuckoo" Dream (Page 15-16): A dream of Mahavir before his enlightenment, described as seeing a "multicolor-winged cuckoo," is interpreted symbolically. The "multicolor" aspect is linked to the diverse and complex nature of his teachings, potentially foreshadowing Anekantavada. The chitravichitra (varied/diverse) nature of his teachings is described as swapar-samay (self and other doctrines), forming the Dvadashanga (twelve-limbed scripture).

• Vibhajyavada (Analytical Approach) (Page 16-22):

  • The term Vibhajyavada is found in the Sutralongama, and its understanding is aided by Buddhist texts.
  • Lord Buddha employed Vibhajyavada by rejecting ekantavada (absolutism) in answering questions. For example, instead of saying a householder is either a seeker or not, he explained that depending on right conduct, both can be seekers.
  • Malvania contrasts Buddha's Vibhajyavada with Mahavir's broader application of it. While Buddha used it selectively, Mahavir applied it to reconcile seemingly opposing principles within a single entity, based on different perspectives (apeksha).
  • Mahavir's Vibhajyavada evolved into Anekantavada or Syadvada, allowing for the acceptance of multiple, even contradictory, attributes in a single object depending on the viewpoint.
  • Examples from Bhagavati Sutra illustrate Mahavir's Vibhajyavada:
    • Violence: Whether the renunciation of violence is good or bad is qualified by knowledge of souls and non-souls, sentient and non-sentient beings.
    • Sleep vs. Wakefulness: It is good for the unrighteous to sleep (to avoid harming others) and good for the righteous to be awake (to help others).
    • Strength vs. Weakness: It is good for the unrighteous to be weak (to prevent harm) and good for the righteous to be strong (to benefit others).
    • Soul's Movement: The soul is both moving (sakamp) and unmoving (nishkampa) depending on whether it is worldly (moving) or liberated (unmoving).
    • Soul's Energy: The soul is both energetic (savīrya) and non-energetic (avīrya) based on its state.
  • Malvania emphasizes that Mahavir reconciled contradictions by attributing them to different apeksha (perspectives) or naya (standpoints), which forms the basis of Anekantavada.

• Anekantavada and Buddha's "Unanswered" Questions (Page 20-35):

  • The core of Mahavir's contribution is his engagement with questions that Buddha deemed avyakrita (unanswered or indeterminate). These questions typically involved binary oppositions.
  • The World's Finitude/Infinitude: Buddha considered questions about the world being finite (santa) or infinite (ananta) as indeterminate. Mahavir, however, provided a nuanced answer based on different perspectives:
    • Substance (Dravya): The world is finite as it is a single substance.
    • Space (Kshetra): The world is finite, occupying a specific area within the infinite space.
    • Time (Kala): The world is infinite (eternal) as it has always existed and will always exist.
    • Qualities/Modes (Bhava): The world is infinite due to the endless permutations of qualities.
  • Eternity/Non-Eternity of the Soul: Buddha also considered the soul's eternal or non-eternal nature as indeterminate, fearing entanglement with eternalism or annihilationism. Mahavir resolved this through Anekantavada:
    • Substance (Dravya): The soul as a substance is eternal (shashvata).
    • Modes/Qualities (Bhava): The soul's states, like childhood, wisdom, or its existence in different realms (hell, heaven, etc.), are non-eternal (ashashvata) as they change. This reconciles the eternal nature of the soul's essence with the impermanent nature of its manifestations.
  • Soul's Finitude/Infinitude: Similar to the world's finitude/infinitude, Mahavir states the soul is finite in terms of substance and space but infinite in terms of time and modes.
  • Soul and Body: Buddha deemed the relationship between the soul and body as indeterminate. Mahavir, however, explained:
    • The soul and body are distinct (anya), which allows for the soul's existence without a body in the liberated state.
    • The soul and body are also identical (abhinna) in the state of worldly existence, explaining how actions affecting the body affect the soul. This interdependence is essential for karmic retribution and experience.
  • Tathagata after Death: Buddha kept the state of the Tathagata after death indeterminate. Mahavir, using Anekantavada, explains that the soul-substance (jiva-dravya) continues to exist in a liberated state (siddha), hence "is" in that sense. However, the human form and its associated karmic body are destroyed, meaning the Tathagata in their previous conditioned form "is not." This resolves the dilemma by acknowledging both persistence and transformation.
  • Karma: Mahavir states that the agent of karma is the soul itself, not another entity, and not both. The one who performs the action is the one who experiences its fruit. This is presented without falling into the pitfalls of eternalism or annihilationism, as the soul-substance remains, though its states change.

Conclusion:

Malvania argues that Lord Mahavir, by embracing Anekantavada, provided a framework to systematically resolve philosophical paradoxes that Lord Buddha, due to his focus on the cessation of suffering and fear of falling into extremes, left as indeterminate. Mahavir's approach of considering multiple perspectives (apeksha) and reconciling seemingly contradictory truths laid the foundation for the rich philosophical tradition of Jainism, known as Anekantavada. This comprehensive approach, rooted in the Jain Agamas, is presented as a significant intellectual contribution to Indian philosophy.