Anekant Aur Syadwad - Book Summary

Here is a comprehensive summary of the Jain text "Anekant aur Syadwad" by Dr. Hukumchand Bharilla, based on the provided PDF excerpt:

The text "Anekant aur Syadwad" by Dr. Hukumchand Bharilla delves into the foundational Jain philosophical concepts of Anekant (non-one-sidedness) and Syadwad (the doctrine of conditional predication). The author elucidates these concepts as interconnected and essential for understanding the true nature of reality and for navigating diverse perspectives.

Understanding Anekant (Non-one-sidedness):

Nature of Reality: The core premise is that reality, or any object (vastu), is inherently anekantatmak – possessing infinite attributes or qualities. This means every object has multiple, often seemingly contradictory, characteristics.
Etymology: The word "Anekant" is formed from "Anek" (more than one) and "Ant" (attribute or quality). When "Anek" signifies "infinite," "Ant" refers to qualities. Therefore, Anekant means "an object possessing infinite qualities." Alternatively, if "Anek" is interpreted as "two," it refers to two seemingly contradictory attributes existing within a single object.
Manifestation of Opposites: Anekant emphasizes the presence of seemingly contradictory pairs of attributes within an object, such as permanence-impermanence, unity-multiplicity, existence-non-existence, and difference-non-difference. The text highlights that the power of an object lies not just in its multiple qualities but in these seemingly opposing dualities.
Distinction between Qualities (Guna) and Attributes (Dharma): While the general term for attribute is "dharma," a distinction is made. "Dharma" specifically refers to those powers or attributes that appear contradictory or are relative. "Guna," on the other hand, refers to attributes that are non-contradictory and absolute (nirapeksha). Examples of gunas are the soul's knowledge and perception, and matter's form and taste. Syadwad, as we will see, primarily applies to these "dharmas."

Understanding Syadwad (Doctrine of Conditional Predication):

Purpose of Syadwad: Syadwad is presented as the relativistic method of predication that explains the anekant nature of reality. It is the "uninterrupted governance" of the omniscient Arhats, proving the nature of all objects.
Conditional Language: Syadwad advocates for the use of the word "syat" (meaning "perhaps," "in a certain respect," or "conditionally") before statements. This signifies that the statement is true only from a particular perspective or in a specific context.
Limitations of Language: The text acknowledges that language is limited. It can only express one attribute at a time. Since an object possesses infinite attributes, Syadwad allows for the articulation of a specific attribute while implicitly acknowledging the existence of others.
"Syat" as a Signifier of Unspoken Attributes: The use of "syat" doesn't imply uncertainty or doubt. Instead, it indicates that other attributes exist but are not being spoken of at that moment due to the limitations of language or the speaker's intent. It prevents the listener from mistaking a partial truth for the whole truth.
The Role of " Bhi" (also/too) and "Hi" (only/indeed): The text discusses the nuanced usage of "bhi" and "hi" in Syadwad.
- " Bhi": Indicates the existence of other, unstated attributes. It signifies the "presence of the unexpressed" rather than mere possibility.
- " Hi": Signifies "firmness" or "certainty" regarding the attribute being spoken of, particularly when the perspective (apeksha) is clearly defined.
- Complementary Nature: "Bhi" and "hi" are not opposing but complementary. "Bhi" highlights that the object is not only what is said, while "hi" asserts the truth of the statement from the specified viewpoint. When the perspective is not stated, "bhi" is essential. When it is stated, "hi" provides certainty.

Anekant within Anekant:

Accepting Relativism within Relativism: The text goes further to state that Jainism, while advocating for Anekant, does not fall into the trap of absolute non-one-sidedness, which would itself be a form of one-sidedness (ekant). Therefore, Jainism accepts "anekant within anekant."
Praman and Nay: This is understood through the concepts of praman (valid cognition) and nay (partial viewpoint or doctrine). Praman, which grasps reality in its entirety, represents the anekant nature of reality. Nay, which focuses on a specific aspect, represents a form of samyak ekant (right one-sidedness). The collection of all nays (samyak ekants) forms the shruta praman (scriptural authority), which is samyak anekant.
Right and Wrong Ekant/Anekant: Jainism distinguishes between right (samyak) and wrong (mithya) forms of both ekant and anekant. Relative nays are right ekants, while absolute nays are wrong ekants. Shruta praman is right anekant, while fallacious reasoning is wrong anekant.

Misconceptions and Importance:

Misinterpretations of Syadwad: The text addresses common misconceptions that equate Syadwad with skepticism or probability. It emphasizes that Syadwad is not about doubt but about a firm understanding from multiple perspectives.
Critique of Critics: The author cites prominent scholars who have misunderstood or misrepresented Syadwad, including historical critiques by Shankaracharya and others. These critics are shown to have failed to grasp the depth and nuances of the doctrine.
The Elephant Analogy: The famous analogy of blind men trying to understand an elephant is used to illustrate Anekant. Each man touching a different part perceives the elephant incorrectly in its entirety. However, if they state their perception as conditional ("the leg is like a pillar"), their statements are accurate from their limited perspective. "Syat" clarifies this limitation.
The "Dhavla" Commentary: The text references the Dhavla commentary to clarify that not all contradictory attributes can coexist in an object. Only those attributes that are not absolutely absent in the soul can potentially coexist at a given time or from a certain perspective. The example of life being conscious and not unconscious is used; unconsciousness is an absolute absence in the soul, making the statement "conditionally unconscious" incorrect. Instead, it should be framed in terms of existence and non-existence (asti-nasti).
Careful Application: The author stresses the need for extreme caution when applying Anekant and Syadwad, suggesting guidance from learned gurus. The concepts are profound and require deep study to avoid misinterpretations that could be detrimental.

Conclusion:

The text concludes by highlighting that Anekant and Syadwad offer a true understanding of reality, leading to self-peace and universal peace. The author quotes Ramdhari Singh 'Dinkar' who posits that the world will achieve peace sooner if it adopts India's principle of Ahimsa, which is intrinsically linked to Anekant. The core message is that Syadwad, by embracing multiple viewpoints and acknowledging the conditional nature of knowledge, opens the doors to all true thoughts and promotes harmony.