Anekant Aur Syadwad - Book Summary

Here's a comprehensive summary of the provided Jain text, "Anekant aur Syadwad" by Prof. Udaychandra, translated into English:

Book Title: Anekant aur Syadwad (Anekant and Syadwad) Author: Prof. Udaychandra M.A., Sarvadarshanacharya, Bauddhadarshanacharya, Nyayatirtha, Shastri (Professor, Banaras Hindu University) Publisher: Shri Ganeshprasad Varni Digambar Jain Sansthan

Introduction and Context (Pages 1-5):

The book begins by noting that we live in a scientific and rational age where logic is the ultimate test for any belief. Faith is diminishing, and people are increasingly relying on science and logic to understand reality. The author acknowledges that logic itself can sometimes be contradictory, with arguments presented for and against a particular point. However, he emphasizes that it's not about avoiding logic but about discerning which logic is sound and which is flawed, much like a judge who hears both sides of a case. The advancements in science, from atomic bombs to space travel, highlight humanity's progress and reliance on empirical proof. The fundamental requirement for proof and reasoning, even for a son to believe his father, underscores the importance of logic in the current era. The author states that understanding Anekant and Syadwad from a scientific and logical perspective is therefore appropriate.

The Core of Jain Philosophy: Anekant (Pages 5-18):

The text introduces Anekant as the most significant principle of Jain philosophy, forming the foundation of all Jain metaphysical knowledge. It distinguishes between "Dharma" (conduct, ethics) and "Darshan" (philosophy, thought). While Dharma dictates actions and prohibitions (what to do, what not to do, how to live), Darshan explores deeper questions about the nature of reality, the soul, the afterlife, the existence of a creator, and the possibility of liberation. The author highlights the intimate connection between conduct and thought: our actions are often guided by our beliefs, and our actions can also influence our beliefs.

The author notes that various religions and philosophies have coexisted throughout history and continue to do so. In India, Dharma and Darshan are deeply intertwined, both aiming for the liberation of beings from worldly suffering. He contrasts this with Western philosophy, which is primarily driven by wonder and curiosity, separate from religious doctrines.

Indian philosophy is broadly divided into Vedic (accepting the Vedas) and Avedic (not accepting the Vedas). Vedic schools include Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa, and Vedanta. Avedic schools include Jainism, Buddhism, and Charvaka.

Defining Anekant:

The author laments that even learned individuals sometimes fail to grasp the true meaning of Anekant, often due to not thoroughly examining its core principles or the relevant Jain scriptures. They form preconceived notions and misrepresent it.

Anekant is explained as a combination of "Anek" (many) and "Ant" (attribute or characteristic). While "anek" can mean more than two, in this context, it often refers to two or more attributes. The text clarifies that simply stating a thing has many attributes isn't unique to Jainism, as most philosophies acknowledge this.

The true essence of Anekant, as defined by prominent Jain texts, is the simultaneous manifestation of mutually contradictory attributes within a single entity. This means an object is simultaneously "this" and "not-this," "one" and "many," "real" and "unreal," "eternal" and "non-eternal." This principle is about the coexistence of opposite qualities that make up the very nature of an object.

The author debunks the idea that contradictory attributes cannot exist together, attributing this misunderstanding to "ekantavada" (one-sided or absolutist views). He uses the analogy of wearing colored glasses: the color of the glasses dictates how one perceives objects. Similarly, those stuck in absolutist thinking see everything from a single, limited perspective.

The text provides examples:

Sat (Real) and Asat (Unreal): A pot is real in its own right (swarup) and unreal in relation to other objects (pararup). It exists from its own perspective but not from the perspective of a cloth. This is not a contradiction but a matter of relative perspective.
Nitya (Eternal) and Anitya (Non-eternal): Every substance is eternal in its fundamental essence (dravya) and non-eternal in its changing states or modifications (paryaya). Even at the atomic level, substances are constantly undergoing change (parinaman), yet their fundamental essence remains. This is summarized by the concept of "utpad, vyay, dhrouvy" (origination, cessation, and permanence).
Eka (One) and Aneka (Many): A pot made of clay is considered one in its essence as a single entity but many in terms of the numerous clay particles that constitute it, or its various qualities like shape, color, and taste.

The author stresses that it's not just the presence of multiple attributes, but the presence of mutually contradictory attributes in a non-contradictory manner that defines Anekant.

The Necessity of Anekant (Pages 19-23):

The author illustrates the importance of Anekant with the famous parable of the blind men and the elephant. Each blind man, touching a different part of the elephant, developed a partial and absolutist understanding of what an elephant is. Their inability to reconcile their individual experiences led to conflict. A wise man explained that the elephant is the sum of all its parts, and their limited views were the cause of their disagreement. Similarly, Anekant helps us avoid such narrow, one-sided views, resolving conflicts and promoting a comprehensive understanding.

The core issue, the author states, lies in the word "only" ("hi" in Hindi, "only" in English), which implies exclusivity and leads to disputes. Anekant, by incorporating "also" or "too" ("bhi" in Hindi, "also" in English), suggests that other perspectives are also valid, fostering harmony and understanding. It provides a framework for reconciling diverse viewpoints, preventing dogmatism and promoting intellectual clarity.

Syadwad: The Language of Anekant (Pages 22-30):

Syadwad is presented as the means or method to articulate the multifaceted nature of reality described by Anekant. If Anekant is the "what" (the concept of manifoldness), Syadwad is the "how" (the way to express it). They are not synonymous but are complementary.

The term "Syadwad" is a compound of "Syat" and "Vad." The author clarifies that the word "Syat" is often misunderstood. It does not imply doubt, possibility, or mere conjecture. Instead, it signifies a particular perspective or condition. "Syat" means "conditionally" or "from a certain point of view." It introduces the idea that statements about reality are always made with a specific qualification or context.

The author states that "Syat" is a "nipat" (an indeclinable particle) that indicates or conveys meaning, not a verb form. It asserts that beyond the present attribute being discussed, other attributes also exist in the object. It acts as a qualifier, highlighting that any statement is true from a particular perspective.

The necessity of Syadwad arises because language has limitations. Words can only express one attribute at a time. Since reality is inherently multifaceted (anant-dharmatmaka), Syadwad allows us to express these multiple attributes sequentially, with each statement qualified by "Syat."

The Function of Syadwad:

Syadwad's primary function is to present the true nature of reality to the world. It articulates the many-sidedness of objects, stating one attribute primarily while implying others. For instance, "Syadasti ghatah" (Conditionally, the pot exists) asserts the pot's existence from a specific viewpoint (e.g., its own essence) while also implying that it may not exist from other viewpoints (e.g., as a cloth). The "Syat" itself hints at the presence of other, potentially opposing, attributes.

The author uses the analogy of a cowherd churning curd. The cowherd pulls one end of the rope while loosening the other, effectively managing both tension and slack to churn the curd. Similarly, Syadwad "pulls" one attribute to the forefront while "loosening" others to effectively express the multifaceted nature of reality.

Saptabhangi (The Seven-Fold Predication):

Saptabhangi is the practical application of Syadwad, a method of making predications about an object from seven different viewpoints. For each attribute, there are seven possible ways to predicate it in relation to its opposite. These are:

Syat Asti (Conditionally Exists): The pot exists from its own perspective.
Syat Nasti (Conditionally Does Not Exist): The pot does not exist from another's perspective.
Syat Asti Nasti (Conditionally Exists and Does Not Exist): The pot exists from its own perspective and does not exist from another's.
Syat Avaktavyam (Conditionally Indescribable): The pot is indescribable when considering both existence and non-existence simultaneously from different perspectives.
Syat Asti Avaktavyam (Conditionally Exists and Is Indescribable): The pot exists from its own perspective and is indescribable in relation to other aspects.
Syat Nasti Avaktavyam (Conditionally Does Not Exist and Is Indescribable): The pot does not exist from another's perspective and is indescribable in relation to other aspects.
Syat Asti Nasti Avaktavyam (Conditionally Exists, Does Not Exist, and Is Indescribable): The pot exists, does not exist, and is indescribable from various combined perspectives.

The text explains that the first three are primary "bhangas" (predications), and the remaining four are combinations. The reason for seven is explained both mathematically (combinations of three primary states) and philosophically (seven types of questions or inquiries about an object).

Addressing Criticisms and Conclusion (Pages 30-35):

The author addresses criticisms that Syadwad lacks a definitive stance and merely synthesizes opposing views. He counters that Jainism's approach is not borrowing but rather presenting the complete truth, while other philosophies present only partial truths. Syadwad, he asserts, is scientific, self-established, and systematic.

The book concludes by emphasizing the profoundness and complexity of Anekant and Syadwad. The author acknowledges that many scholars, including those from other traditions, have struggled to fully grasp these principles, sometimes misrepresenting them. He cites eminent scholars like Dr. Ganga Nath Jha, Phanibhushan Adhikari, Pt. Ram Mishra Shastri, Jacobi, Dr. Thomas, Mahavir Prasad Dwivedi, and Mahatma Gandhi, who have recognized the significance and depth of Syadwad.

The author reiterates that Syadwad is the foundation of Jain philosophy and the path of reconciliation. It leads to purity of thought and speech, promoting a balanced and comprehensive understanding of reality, which is crucial for peace and harmony in the world. The principles of Anekant and Syadwad, if understood and applied, can resolve conflicts and foster human equality.

The book ends with a "Shuddhi-Patra" (Correction Sheet) listing minor textual corrections.