Anakentwad

Here's a comprehensive summary in English of the provided Jain text, "Anekantwad" by Prof. Malukchand Ratilal Shah:

The text, "Anekantwad," written by Professor Malukchand Ratilal Shah, is part of the "Pujya Gurudev Kavivarya Pt. Nanachandji Maharaj Janmashatakdi Smrutigrath" and highlights Lord Mahavir's significant contribution to humanity.

The Nature of Revolutionaries and Lord Mahavir's Context:

The author begins by categorizing human revolutions into two types: those related to external life (like agricultural, industrial, and technological advancements) and those touching internal life. He lists several individuals from different cultures and eras (like Moses, Muhammad, Socrates, Confucius, Buddha, Mahavir, Gandhi) as revolutionaries who brought about profound changes in human thought and society. He emphasizes that the success of these revolutionaries is also influenced by their societal and national contexts.

To understand Lord Mahavir's revolutionary role, the text describes the prevailing conditions of his time:

• Social Hierarchy: Extreme caste distinctions existed, with Brahmins holding intellectual dominance, claiming sole authority over Vedic knowledge.
• Religious Practices: Salvation was sought through rituals and external ceremonies, often involving animal sacrifice, leading to increased meat consumption in the name of religion.
• Status of Women: Women were denied rights and agency, as exemplified by the Manu Smriti verse stating that a woman needs protection from father, husband, and sons, and cannot possess independence.
• Intellectual and Spiritual Slavery: A form of intellectual slavery was prevalent, where unquestioning adherence to Vedic authority was enforced.

Lord Mahavir's Revolutionary Contributions:

The text identifies Lord Buddha and Lord Mahavir as two great figures who revolted against these conditions. While Buddha opposed superstition, ignorance, and violence in rituals, and questioned the authority of Vedas that supported them, Mahavir's contributions are further elaborated:

• Social Equality: Mahavir broke down the artificial walls of the caste system, offering equal status to Brahmins and Shudras.
• Empowerment of Women: He granted women equal respect to men, establishing them as the fourth pillar of the Jain Sangha. He pioneered the establishment of an independent order of nuns (Sadhvi Sangha), a step even Lord Buddha hesitated to take, by initiating Chandanbala as the first Sadhvi.
• Democratization of Knowledge and Spirituality: He preached in the language of the people (Ardha Magadhi), honoring the masses. His most significant socialist contribution, aligned with modern democracy, was the declaration that "all humans are equal" and that "every human can attain divinity." This aligns with the Mahabharata's principle, "Nothing is superior to man."
• Core Principles of Ahimsa and Anekantwad: Mahavir's vision of equality towards all beings (Samvatsar sarvabhuteshu) led to the development of Ahimsa (non-violence) in conduct and Anekantwad (multi-faceted approach to truth) in thought. While many religions teach Ahimsa, Jainism, particularly through Mahavir, emphasizes subtle Ahimsa, advocating for the avoidance of harm not only to humans and animals but also to subtle organisms in earth, water, fire, and plants. It also extends to avoiding hurtful speech and behavior.

Anekantwad: The Doctrine of Multi-Sidedness:

Anekantwad is presented as a perspective based on truth. The text uses the analogy of blind men touching different parts of an elephant and claiming to know the whole elephant, leading to disputes. Similarly, individuals with limited perception grasp only a part of the truth and assert it as the whole truth. Recognizing human limitations in comprehending absolute reality, Mahavir developed Anekantwad to avoid injustice to those with partial or complete understanding.

Key elements of Anekantwad discussed are:

• Neutrality and Vigour in Truth Seeking: It involves maintaining a balanced perspective, diligently seeking truth, and synthesizing knowledge with intellectual discernment.
• Nayas (Standpoints) and Syadvada (Conditional Predication): Anekantwad naturally leads to Nayas (different standpoints from which an object can be viewed) and Syadvada. Each viewpoint perceives the object differently. Syadvada aims to reconcile these seemingly contradictory viewpoints.
• The Seven-Fold Predication (Saptabhangi Naya): Mahavir proposed a system of seven conditional statements, known as Saptabhangi, to describe an object from various perspectives. These include:
  1. Syat asti (It exists, in some respect)
  2. Syat nasti (It does not exist, in some respect)
  3. Syat asti cha nasti cha (It exists and does not exist, in some respect)
  4. Syat avaktavyam (It is inexpressible, in some respect)
  5. Syat asti cha avaktavyam cha (It exists and is inexpressible, in some respect)
  6. Syat nasti cha avaktavyam cha (It does not exist and is inexpressible, in some respect)
  7. Syat asti cha nasti cha avaktavyam cha (It exists, does not exist, and is inexpressible, in some respect)

The text illustrates Saptabhangi using the example of a pot, showing how it can be described as existing (in its own substance), not existing (in relation to other substances), both existing and not existing, and inexpressible from different perspectives or in relation to different properties (like size, utility). The crucial element is the understanding that these attributes exist in relation to a specific perspective and not in an absolute sense. The "Syat" (in some respect) qualifier is vital.

Symbolism and Origins of Anekantwad:

• The Dream of Mahavir: A scholar suggests that Mahavir's dream of a large, multi-colored bird before his omniscience symbolized his future teaching of the multi-faceted Anekantwad.
• Definition of Anekantwad: The term itself is derived from "Syat" (in some respect) and "Vada" (doctrine), meaning the doctrine of "in some respect" or "from multiple viewpoints." It signifies a state where seemingly contradictory qualities exist within a single object when viewed from different angles. Examples include a person being both a father and a son, or an object being eternal from one perspective and transient from another.
• Scriptural Basis: The origins of Anekantwad are found in Jain Agamas, like the Gnatadharmakatha and Bhagavati Sutra, which describe objects having existence and non-existence from different standpoints.

Anekantwad vs. Vibhajyavada (Dissecting Doctrine):

• The text notes that early forms of Syadvada resembled Vibhajyavada, a method of answering by dividing and assigning different attributes to different entities or at different times.
• Lord Buddha is cited as a proponent of Vibhajyavada, often answering questions with nuanced distinctions rather than simple "yes" or "no." However, his approach was limited, focusing on avoiding extremes.
• Mahavir's Contribution: Mahavir expanded Vibhajyavada by reconciling contradictory attributes within the same time and the same entity based on different perspectives. This transformed Vibhajyavada into the more comprehensive Anekantwad. While Vibhajyavada can be considered a part of Anekantwad, the reverse is not true.
• Buddha's Abstention (Avyākruta): The text contrasts Mahavir's synthesis with Buddha's tendency to leave certain questions unanswered (Avyākruta) if he found them unproductive for spiritual progress or if they involved dogmatic viewpoints. Buddha's method was often about rejecting extremes, while Mahavir's was about integrating truths from various viewpoints.

Wider Philosophical Connections:

• Roots in Hinduism: Anekantwad's underlying principles are found in ancient Hindu scriptures like the Rig Veda (which speaks of a state beyond existence and non-existence) and Upanishads, which describe Brahman from various, seemingly contradictory standpoints.
• Comparisons with Other Philosophies:
  • Vedanta's Anirvacaniyavada: The concept of the indescribable nature of reality in Vedanta shares similarities.
  • Kumarila's Relativism: Relativism in Kumarila's philosophy is also noted.
  • Buddha's Middle Path: Buddha's rejection of extremes resonates with Anekantwad.
  • Western Philosophy: Syadvada is compared to Western relativism and Hegel's dialectic (where contradictions are reconciled). It's also compared to Pyrrho's skepticism, but the text emphasizes that Syadvada is not skepticism, but a broad art of understanding reality.
• Criticism of Syadvada: Prominent philosophers like Vasubandhu, Dignaga, Dharmakirti, Buddhists, and Advaita Vedanta thinkers like Shankara strongly criticized Syadvada. They interpreted "Syat" as "perhaps" or "maybe," deeming it illogical and contradictory. Shankara called it the prattle of a madman, and Ramanuja argued that contradictory qualities like existence and non-existence cannot coexist in the same object.
• Clarification of Syadvada: The text clarifies that Syadvada does not claim that two diametrically opposed qualities can be applied to the same object from the same perspective. It simply means that an object possesses infinite qualities and can be examined from multiple viewpoints. For instance, an object is eternal from the perspective of its substance (dravya) but transient from the perspective of its transformations (paryaya).

Utility and Significance of Anekantwad:

• Synthesis and Reconciliation: Professor Anandshankar Dhruv is quoted saying that Syadvada was developed to synthesize various theories and offers a perspective of integration. It helps in understanding an object fully by examining it from diverse viewpoints.
• Broadening Understanding: The text asserts that Syadvada is not skepticism but teaches the art of comprehensive perception of reality.

Indian Perspective on Women (as a related discussion):

The latter part of the text briefly touches upon the Indian perspective on women, noting how their lives have been depicted from various male-centric viewpoints, sometimes praising and sometimes condemning them. It argues that life itself is neither inherently good nor bad, but its perception depends on the viewpoint. The author suggests that mental strengths and weaknesses are not exclusive to one gender and that historical examples like Sumitra, Sita, and Urmila demonstrate the resilience and sacrifice of women. It contrasts Sita's physical hardships with Urmila's emotional suffering and dedication in the face of separation from her husband.

In essence, "Anekantwad" by Prof. Malukchand Ratilal Shah highlights Lord Mahavir's profound social and philosophical reforms, with a particular focus on Anekantwad as a doctrine that encourages a comprehensive, multi-perspective understanding of truth, promoting tolerance and intellectual humility in the face of differing viewpoints. It positions Mahavir as a revolutionary who laid the groundwork for intellectual and social harmony through his emphasis on equality and the nuanced understanding of reality.