Anekant Darshan - Book Summary

Here's a comprehensive summary of the Jain text "Anekant Darshan" by U.B. Kothari:

The article "Anekant Darshan" by U.B. Kothari introduces and explains the fundamental Jain philosophical concept of Anekantavada, often equated with Syadvada. The author emphasizes that Anekantavada is Jainism's unique and universal contribution to philosophy, a principle that can lead to global well-being. He laments that this concept is often confined to a single religious sect.

Core Concepts and Principles:

Origin and Context: The text traces Anekantavada's origin to Lord Mahavir's time, when numerous conflicting philosophical schools (363 were prevalent) created confusion among people seeking truth. Lord Mahavir presented Anekantavada (also known as Syadvada) as a harmonizing and comprehensive principle to navigate this intellectual turmoil.
Infinite Nature of Reality (Anant Dharmatmak): The central tenet of Anekantavada is that every object in the universe possesses infinite qualities or "ends" (anek + ant). We may perceive only a few obvious qualities (like shape, taste, smell, touch), but beneath the surface lie countless others, some subtle and some even seemingly contradictory.
Contradictory Qualities: The author provides examples to illustrate how seemingly contradictory qualities can coexist within a single object. For instance, a raw mango is green and sour, but as it ripens, it becomes yellow and sweet. These qualities were inherent and manifested over time. Similarly, we are eternal from the perspective of the soul (jiva) and impermanent from the perspective of the body. Swami Dayanand Saraswati's answer to being "learned" or "unlearned" (learned in philosophy, unlearned in business) is also used to show how different perspectives can reveal opposing attributes.
Nityanityata (Perpetual Change): Anekantavada posits that every object is simultaneously eternal (nitya) and non-eternal (anitya). This is because an object is a combination of its substance (dravya) and its modifications or states (paryaya). While the substance remains, its modifications are constantly changing. This change is explained by the principle of "utpad-vyay-dhrauvya" (origination-cessation-permanence), meaning that while one state ceases to exist, another originates, and the underlying substance endures. The example of melting gold bangles to make a necklace illustrates this: the form changes (bangles cease, necklace originates), but the substance (gold) remains.
Relativity of Knowledge (Sapeksha Drishti): All knowledge and observation are relative. What is true from one perspective may not be true from another. The text uses examples of a scholar being expert in one field but ignorant in another, a student's ranking changing based on the context (school, examination center, district), and the differing descriptions of a room's wall color seen during the day versus night due to an artificial light source.
The Fourfold Framework (Chatushtaya): To understand the infinite qualities of an object, Jain scholars developed the "Chatushtaya" – four bases for examination: Dravya (substance), Kshetra (space/location), Kaal (time), and Bhav (state/attitude). Every object is true in its own substance, space, time, and state, and false in relation to the substance, space, time, and state of another. The example of a pencil highlights this: it is a pencil for writing (its substance), in someone's hand (its space), at 3 PM (its time), and good for writing (its state). When these factors change, the perception of the pencil's attributes also changes.
Syadvada and its Components: Syadvada is the linguistic expression of Anekantavada. It uses the prefix "Syat" (meaning "perhaps," "in some respect," "from a certain viewpoint") attached to assertions to indicate their conditional nature. "Syadvada" literally means "the doctrine of perhaps" or "the doctrine of relativity."
The Sevenfold Predicate (Saptabhangi): Syadvada employs the Saptabhangi (sevenfold predicate system) to express the multifaceted nature of reality. These seven propositions are derived from combining three basic assertions about existence, non-existence, and inexpressibility:
1. Perhaps it exists. (Syadasti)
2. Perhaps it does not exist. (Syannasti)
3. Perhaps it exists and does not exist. (Syadastinasti)
4. Perhaps it is inexpressible. (Syadavaktavyam)
5. Perhaps it exists and is inexpressible. (Syadasti Avaktavyam)
6. Perhaps it does not exist and is inexpressible. (Syannasti Avaktavyam)
7. Perhaps it exists, does not exist, and is inexpressible. (Syadasti Nasti Avaktavyam) The author uses the example of a merchant concerned about theft in his city to illustrate how these seven possibilities arise in the mind. The formalized structure adds "eva" (certainly) to indicate a specific contextual certainty within the broader relativity.
Nayas (Standpoints): Jain logic also utilizes "Nayas" (standpoints or perspectives) to understand the seven different aspects of an object. The first three are "Dravyarthika Naya" (concerned with substance, generality) and the next four are "Paryayarthika Naya" (concerned with modifications, specifics).
Nikshepa (Classification): "Nikshepa" is another tool used to clarify the meaning of words in statements by classifying them into four categories: as a name, as a form, as a substance, or as an action/state.

Significance and Conclusion:

Not Skepticism: The article stresses that Anekantavada is not skepticism or relativism in the sense of doubting all truth. It is a "truth-doctrine" (satyavada) and a "harmonizing doctrine" (samanvayavada). It acknowledges the validity of different viewpoints without contradiction when understood in their proper context.
Resolution of Philosophical Problems: Anekantavada provides solutions to philosophical dilemmas and confusions by encouraging a comprehensive, non-dogmatic, and relative approach to understanding reality.
Tolerance and Open-mindedness: It is a powerful antidote to dogmatism and fanaticism. It teaches the importance of accepting the truth in others' viewpoints, using "also" rather than "only." Adherence to a single viewpoint leads to attachment (raag), hindering self-purification and the realization of complete truth.
Path to Peace: The author concludes by stating that Syadvada, or Anekantavada, offers a new, expansive, and loving perspective. The article suggests that promoting Anekantavada is even more crucial for world peace than promoting non-violence (ahimsa), because the latter naturally arises from the former. When one truly understands and embraces the multifaceted nature of reality, compassion and non-violence become an inherent part of their life. The ultimate message is that to find truth, one must rise above rigid doctrines and embrace all valid perspectives.