Anekant Samanvay Ka Adhar

Here's a comprehensive summary in English of the provided Jain text, "Anekant Samanvay ka Adhar" by Prem Suman Jain:

The article, "Anekantvad: Aadhar of Coordination" by Professor Dr. Prem Suman Jain, asserts that Anekantvad (the doctrine of manifold aspects) is fundamentally the basis of coordination and harmony. It explains that Anekantvad is the process of illuminating a single truth or fact from multiple perspectives. This understanding is gained through the light of Pramana (valid knowledge) and Naya (partial viewpoints). Anekantvad functions like a judge in resolving problems. Professor Jain interprets Anekantvad in the context of the current era.

Truth is Relative:

Lord Mahavir's discourse on the various classifications of knowledge reveals the gradual evolution of the soul and highlights how little of the vast truth we grasp. He emphasized that true understanding comes from a sun-like illuminating knowledge. Mahavir observed that in his time, thought had fragmented, with thinkers claiming to possess complete truth. Each asserted their own view as the sole truth, leading to a division of followers and a compartmentalization of truth.

Mahavir, astonished by these competing claims to truth, proposed based on his own spiritual realization that truth is not limited to what he perceives or knows. What we grasp is merely one aspect or quality of an object, while substances possess infinite qualities and states. In practical experience, we encounter only one form of a substance at a time, which is what we can know. Therefore, the knowledge of any object is relative. There are two means of acquiring knowledge: Pramana (perfect knowledge, like omniscience) and Naya (partial or relative knowledge). When our knowledge is limited, we understand only a part of the object, which is called a Naya. Consequently, truth must be considered relative.

Ineffable Existence:

Mahavir's assertion that truth is relative was not widely accepted. People were surprised by a spiritual leader who could declare an object both "is" and "is not," and accept others' statements without outright rejection. This unique approach led to fewer immediate followers compared to thinkers with fixed doctrines, as people often seek certainty and guarantees of salvation from their gurus. Mahavir, however, did not offer such assurances, attracting only those who believed in their own self-effort and possessed intellect.

A Great Traveler of Sadhana: Shri Suman Muni

Mahavir was a leader unparalleled in his non-assertive nature and his non-sectarian mindset, which enabled him to perceive truth from diverse angles. Preceding Mahavir, the Upanishads stated that Brahman cannot be described, its nature being wonderfully abstract. Mahavir, on the other hand, argued that even a simple pot has an existence that is ineffable, a concept he elaborated upon.

Saptabhangi (Seven-Fold Predication):

Prior to Mahavir, there were three perspectives on truth: (1) it is, (2) it is not, and (3) it is both "is" and "is not." For instance, a pot could be declared a pot, not cloth. It could be denied as a pot because it is made of clay. Or, it is a pot in its functional form but not a pot in its material form (clay). This "three-fold" (tribhangi) view was used to describe objects. Mahavir stated that three perspectives are insufficient, as truth is more complex. He added four more possibilities, including the ineffable aspect, which he combined with the initial three. Thus, through Saptabhangi, he aimed to describe the true nature of substances.

Mahavir illustrated Saptabhangi with various examples, the most famous being the blind men and the elephant. He explained that a single person can simultaneously be a father, son, husband, uncle, nephew, etc. However, one cannot claim all these relationships simultaneously. It is necessary to emphasize one characteristic while acknowledging others as secondary, without negating them. This is for the sake of practical communication, as it is neither necessary nor possible to describe all aspects of an object simultaneously. Yet, its completeness remains intact. Acknowledging this multiplicity of things is Anekantvad.

Syadvada is Not Skepticism:

The multiplicity of substances is inherent in the nature of the substance itself. Each substance is characterized by origination, decay, and permanence. At every moment, new states arise, old ones perish, and the substance itself remains constant. To express this, Mahavir introduced Anekantvad. Anekantvad is the concept of an object possessing multiple qualities, while Syadvada is the style of expression for this. Syadvada is not skepticism; the use of the word "syat" (perhaps) indicates the possibility of another quality of the object.

Syadvada was evident in Mahavir's life, with its seeds sown in his childhood. The story of Vardhaman (Mahavir) and his parents' statements to his playmates illustrates this. His mother said he was upstairs, and his father said he was downstairs, while Vardhaman was found on an intermediate floor. Mahavir explained to his bewildered friends that both parents spoke the truth from their respective perspectives. His mother, looking from a lower floor, saw him as upstairs, while his father, on the topmost floor, saw him as downstairs. Mahavir asserted that by considering all perspectives, one can reach truth without confusion. This demonstration was an expression of Syadvada.

The Relationship Between Syadvada and Anekantvad:

Syadvada and Anekantvad are intimately connected. Lord Mahavir clarified their nature and significance. The core of Anekantvad is the pursuit of truth. Mahavir realized through experience that even limited human knowledge cannot fully grasp a simple pot, which possesses infinite qualities like form, taste, smell, touch, size, color, weight, and states of origination and decay. When describing it, one can only mention one quality at a time. This applies to all things in the world.

We see gold ornaments and wooden tables daily, and their forms change over time, but gold and wood remain. In today's mechanical age, observing a metal factory, we see a piece of stone entering a machine and emerging as zinc, copper, etc. This nature of substances led Mahavir to state that every substance is subject to origination, destruction, and permanence. Considering this essence of substances, he explained the nature of six categories of substances, including inert and conscious matter, and the five types of knowledge (mati, shrut, avadhi, manah-paryaya, and kevalgyan). Omniscience (Kevalgyan) allows for complete understanding of truth.

Therefore, with ordinary knowledge, we cannot claim to know an object fully or express it from all perspectives. This makes relative statements essential; it is the path to discovering truth.

Anekant: The Revealer of Truth:

Anekant philosophy signifies Mahavir's commitment to truth and his comprehensive, accurate knowledge. Syadvada is a reflection of Mahavir's principle of Ahimsa (non-violence). His life's endeavor was to reveal truth accurately without opposing anyone. This is possible only when, in describing an object's nature, we also consider its other aspects and present our own perspective with authenticity. The use of the word "syat" makes this possible, signifying that "from a certain perspective, this object is so."

All things in the universe are Anekantmay (possessing multiple aspects). Anekant means "many qualities" (Nanu + Ant = many qualities). Therefore, because every object possesses multiple qualities, it is called Anekantmay or Anekant-swarup. Anekantvad is inherent in the substance itself, not imposed or imagined. No single object is entirely Ekant-swarup (possessing only one quality). For example, this world, visible to us, is composed of two substances: animate (jiva) and inanimate (ajiva). While it is one in a general sense, it is also many in relation to these two substances, thus proving itself to be Anekantmay.

Water, which quenches thirst and helps agriculture, is life-giving. However, it can also cause floods and drownings, making it a destroyer. Similarly, fire, while a destroyer, is also essential for cooking. A person can be a father, son, husband, or maternal uncle, but one cannot be all these simultaneously. One characteristic must be highlighted. The author argues that clinging to one characteristic and denying others is stubbornness or ignorance. This rigid adherence is called "ideological violence." Just as a house is not just bricks and mortar but the combination of many bricks and mortar, a book is not a single page but a collection of pages, and clothing is not a single thread but a combination of warp and weft. Similarly, a person alone does not constitute an assembly or organization; it's their collective that forms a committee, assembly, or group. Individuals form castes, and many castes form a country.

The existence of an object, like the ocean, gives rise to innumerable points; without it, these points cease to exist. Similarly, in the presence of Anekant, all one-sided perspectives are validated, and without Anekant, no perspective can stand on its own. Acharya Siddhasen beautifully states in his Dvatrinshika: "Just as all rivers merge into the ocean, so too have all perspectives merged into the ocean of Anekant. However, the entirety of Anekant is not visible in each individual river."

To illustrate, Rajesh is a person. From his father's perspective, he is a son. From his son's perspective, he is a father. If someone insists on seeing him only as a son and denies his other relationships, it is not a true understanding of Rajesh. Similarly, the neem tree, considered bitter by the common person, is medicine for the sick. To form a singular opinion about neem and deny its other qualities is illogical. If this is the case with neem, it is impossible to hold and insistently articulate the nature of the infinite substances and qualities of the universe. Mahavir understood this deeply and extended his philosophy beyond humans to encompass all living beings, recognizing their right to live and express themselves according to their means. This is the fruit of Mahavir's Syadvada.

Mahavir, through Anekantvad and Syadvada, aimed to dispel misconceptions that hindered holistic human development. In his era, the belief that the world was either eternal or momentary fragmented the true nature of reality, and fatalism undermined human effort. Mahavir presented the true nature of the soul, the Supreme Being, and the world, empowering individuals to be the arbiters of their own paths. This was Mahavir's unique contribution. The principles of Anekant and Syadvada were not merely theoretical; they were exemplified in Mahavir's life. He never obstructed others and managed to live in the world without clashing with others' self-interest, a feat few achieve. Mahavir attributed such clashes to the arrogance of incomplete knowledge, negligence, and lack of wisdom. Therefore, living with vigilance and wisdom fosters Anekant in life. The Anekant perspective makes the realization of truth possible.

In Mahavir's Syadvada, due to the infinite qualities of a substance, it is described as "avaktavya" (inexpressible). From the main perspective, the secondary is considered inexpressible. In Vedanta, truth is called "anirvachaniya" (ineffable), and in Buddhism, it is referred to as "shunya" (void) and "vibhajyavada" (analytical doctrine). Beyond other Indian philosophers, the relativity theories of famous scientist Einstein and philosopher Bertrand Russell bear resemblance to Mahavir's Syadvada. Mahavir stated that one should know every particle of an object before describing its nature, a process also found in modern science. This signifies that Syadvada is not skepticism but rather the rejection of false beliefs and the acceptance of the true aspects of an object. The tolerance that develops in the field of thought through this is not weakness or subservience but a process of shedding false ego.

Anekant and Syadvada are as essential in practical daily life as they are in philosophy and thought. This ideology awakens the discernment between good and bad. Experience shows that one-sidedness leads to conflict and division, while Anekant fosters friendship and unity. Just as international traffic signs guide travelers to their destinations, Mahavir, through Syadvada, created seven "signs" in the form of Saptabhangi for healthy thinking, preventing intellectual accidents. Therefore, Syadvada is the solution to intellectual exploitation.

Mahavir's Syadvada implies making space for others in our own fields and keeping our doors open to guests. We habitually leave margins when writing on paper, allowing for corrections and completeness. Mahavir's Syadvada conveys the message of leaving margins in every aspect of life, whether acquiring knowledge, wealth, or fame. Relativism is essential in all these pursuits. Understanding sharing and distribution (samvibhag) is the key to understanding Mahavir's Anekant and the key to our character. Anekant purifies our thinking, leading to pure language and the practice of Ahimsa in behavior through relative language. This non-violent attitude prevents unnecessary accumulation and exploitation. Life becomes non-possessive. Thus, Mahavir's Syadvada is the mantra for self-purification. Jain scholars state that to the one Guru of the world, Anekantvad, I bow, without whom no worldly transaction is possible.

The author, Dr. Prem Suman Jain, born in 1942 in Jabalpur, studied Sanskrit, Pali, Prakrit, Jainism, and Indian Culture in Varanasi, Vaishali, and Bodh Gaya. He has authored/edited approximately 20 books and published 125 research papers. He served as the Head of the Department of Jainology and Prakrit at Sukhadia University, Udaipur, and presented research papers and lectures on Jainology in India and abroad. He is also the Director of the "Prakrit-Adhyayan Prasaran Sansthan," Udaipur, and the editor of the "Prakrit-Vidya" magazine, described as a well-respected writer, journalist, speaker, and organizer, fully dedicated to Prakrit studies.

The text concludes with a quote from "Suman Vachanamrit" which describes the suffering of a person facing misfortune, where even friends become strangers and creditors demand their dues. In such times, joy fades, replaced by grief and worry. A fellow sufferer, understanding this pain, might offer sympathy. However, someone in prosperity cannot truly comprehend or explain the mental state of one in adversity.