Anekanta The Third Eye

Here's a comprehensive summary of "Anekanta: The Third Eye" by Acharya Mahaprajna, based on the provided text:

Overall Theme:

"Anekanta: The Third Eye" by Acharya Mahaprajna is a profound exploration of the Jain philosophical principle of Anekanta (the multiplicity of reality, or non-one-sidedness) and its practical application in everyday life, spiritual practice, and understanding the universe. Acharya Mahaprajna presents Anekanta as a "third eye" that allows for a holistic, balanced, and comprehensive understanding of truth, contrasting it with the limited perspective of our ordinary physical eyes.

Key Concepts and Chapters:

The book is structured around several key concepts, elaborated through lectures, stories, and philosophical insights:

1. Co-existence (Chapter 1):

   • Anekanta is the underlying principle for co-existence, even of opposites.
   • Truth is seen as a conflict between the eternal and the impermanent.
   • The existence of opposing pairs (e.g., light/darkness, life/death, positive/negative) is fundamental to existence and truth.
   • Life itself depends on the co-existence of opposites (like inhalation and exhalation).
   • Science, too, supports the idea of opposing pairs (e.g., particle/anti-particle, positive/negative charges).
   • The concept of an "anti-world" and "anti-matter" is discussed, aligning with scientific discoveries.
   • The world is full of opposing benefits and interests, leading to inherent conflict, which is seen as a driver of development.
   • Co-existence is a natural, self-created norm.
   • Anekanta teaches us to look at things from multiple perspectives, recognizing that one viewpoint is insufficient.

2. Mutual Connection (Chapter 2):

   • Objects have opposing pairs within them and these pairs co-exist.
   • Superficial differences disappear upon deeper inspection, revealing underlying unity (e.g., light, sound, and color are different manifestations of waves).
   • The senses, while appearing distinct, can be understood as interconnected at a subtler level (e.g., the tongue hearing, the ear transmitting sound).
   • Ancient Indian texts (like those by Acharya Kashyap Kaumarbhritya) and yogic practices (Sambhinnasrotolabdhi) suggest the body's potential to function as multiple sensory organs.
   • The importance of understanding both gross (manifested) and subtle (unmanifested) aspects is stressed, as focusing only on the gross leads to incomplete and perverted understanding.
   • Concepts like friends/enemies, likes/dislikes are seen as relative and based on limited perspectives.
   • The principle of "kal kare so aaj kar" (do today what you would tomorrow) and "ma pramadi nishatyaye" (do not delay, for dawn is near) are presented as inspirational guidelines for action and self-awareness.

3. Relativity (Chapter 3):

   • Truth is relative, not absolute. Language and thought are limited in their ability to grasp the totality of truth.
   • The word "Syadvad" (meaning "perhaps" or "from a certain perspective") is crucial for expressing relative truth and avoiding absolute claims.
   • Absolute statements are seen as misleading because they ignore the infinite attributes of reality.
   • Science's acceptance of relativity (e.g., Einstein's theories) validates the Jain concept of relativity.
   • Time, space, size, and even concepts like up/down are relative.
   • The principle of "primary and secondary" attributes is introduced: in any situation, one aspect is dominant (primary) while others are secondary, and this dominance can shift.
   • Independence and dependence are also relative concepts.
   • Decisions must consider matter, place, time, and state (the four fundamentals of Anekanta).
   • The importance of considering future possibilities alongside present modes is emphasized, a concept that contemporary science aligns with.

4. Third Eye (1) & (2) (Chapters 4 & 5):

   • The "third eye" is presented metaphorically as the eye of Anekanta, equanimity, and spiritual insight.
   • It transcends the dualistic perception of "true/untrue," "permanent/impermanent," "equal/unequal."
   • Opening the third eye allows for the creation of a "third category" that encompasses both sides of a duality.
   • Anger can be controlled not by changing circumstances but by opening the third eye of equanimity and transforming inner emotional states.
   • The concept of "theft" and "trader" existing within each other, or "thief in the trader," illustrates how dualistic perceptions can be transcended.
   • The biological basis for "burning Kama" (desire) is explained through the functioning of the pineal and pituitary glands, emphasizing meditation's role in regulating hormonal secretions and controlling passions.
   • The third eye is linked to spiritual awareness, the cleansing of the mind, and the understanding of both gross and subtle realms.
   • The distinction between material (vyavahar naya) and transcendental (nishchay naya) perspectives is vital for opening the third eye.
   • Dogmatism and one-dimensional thinking are hindrances to opening this eye.
   • Science's discoveries of subtle truths are seen as corroborating Jain philosophy's insights.
   • The "shirshaprahelika" (computation of high numbers) and the science of sound are mentioned as examples of Jain philosophical understanding predating scientific confirmation.
   • Meditation's success lies in knowing, not experiencing, an event. This detachment is key to transforming one's consciousness.
   • The purity of the nervous and glandular systems is crucial for spiritual progress, and meditation aids this purification.

5. Independence (Chapter 6):

   • True independence is found in recognizing the relative nature of all things and avoiding absolute claims.
   • Anekanta leads to definite conclusions by considering multiple perspectives and possibilities, not by creating ambiguity.
   • Decisions are relative to matter, place, time, and state.
   • "Syaadvad" is redefined as the "doctrine of possibilities," encompassing both present modes and future potentials.
   • Ignoring possibilities leads to stagnation, while embracing them with the Anekantic perspective fosters progress.
   • Every object has an independent existence in terms of its essence, but its interactions and expressions are relative.
   • The importance of accepting both existence and non-existence, often seen as self-relative, is highlighted.

6. Relative Estimation (Chapter 7):

   • Excessive focus on "others" (par) leads to danger, while focusing on "self" (sva) is beneficial.
   • Circumstances influence us only if we allow them to; inner seeds (like anger) determine our reactions.
   • Anekanta emphasizes internal change over external blame (like blaming circumstances).
   • The story of Sant Eknath illustrates control over anger through inner transformation.
   • The concept of existence and non-existence being relative to oneself is presented, countering the idea that non-existence is solely with respect to others.
   • Napoleon's famous quote about "impossible" not being in his vocabulary is seen as an expression of embracing possibilities.
   • The importance of a "three-dimensional vision" that considers past, present, and future is stressed for making right decisions.
   • Obstinacy, often rooted in focusing on others and neglecting oneself, is contrasted with a compliant state that leads to truth.
   • The limitations of intellect and logic are acknowledged, with experience being the ultimate touchstone for truth.
   • The importance of internal awareness and self-knowledge through meditation is paramount.

7. Balance (Chapter 8):

   • Balance is the essential principle that explains universal and transitory rules.
   • No rule or factor has a monopoly; everything has limits.
   • Balance prevents clashes between opposing forces and maintains harmony (e.g., in the body, in nature).
   • Distinguishing between fixed (gross) and variable (sentient) rules is crucial; confusion arises from applying one type of rule to the other.
   • Anekanta's core principle is balance, avoiding one-dimensional views.
   • Control is necessary when passions are strong but diminishes as inner control (wisdom, self-discipline) develops.
   • The stories of Narada (finding no untruth), the flour hen, and the prince, princess, and monk demonstrate the principle of recognizing multiple truths and perspectives.
   • Misuse of knowledge occurs without balance.
   • The goal of spirituality and meditation is to achieve inner balance and equanimity.

8. Transformation (Chapter 9):

   • Transformation is an eternal rule, as fundamental as constancy.
   • Anekanta embraces both substance (root) and mode (flower), recognizing the value of both the permanent and the changing.
   • Meditation's primary purpose is transformation, changing negative emotions and habits.
   • Real transformation stems from understanding inner principles, not just external circumstances.
   • Sorrows are often unreal, born of ignorance and false beliefs; meditation helps to dispel these.
   • Yogic modes and habits can be changed through conscious effort and meditation.
   • The belief that change is impossible is a form of ignorance.
   • The desire for search is infinite, and opportunities for growth and transformation are always present.
   • Fear is a major destroyer of transformation, amplifying negative outcomes.
   • The rule of spiritual practice is "know and see" (perceive), not necessarily to experience or consume.
   • The success of meditation lies in becoming a "knower" rather than an "experiencer," detaching from events and maintaining inner peace.
   • Transformation leads to a more holistic view of life and a gentler perspective.

9. Optimistic Perspective (Chapter 10):

   • Life has two sides: hope and despair, light and darkness.
   • Indian philosophy, often perceived as focused on despair (renunciation, restraint), is re-examined.
   • The pursuit of materialism is seen as a "hopeful" perspective but ultimately limited, leading to a closed path.
   • Indian philosophy's choice of peace and spirituality is presented not as despair but as an "infinite hope" of reaching the ultimate state (Parmatma).
   • This spiritual path requires effort and courage, unlike perceived laziness.
   • The path of meditation offers peace and mental clarity, transforming the mind and glandular systems.
   • The body is seen as a boat for the soul to navigate life's journey, requiring proper use and care, balanced with restraint.
   • Jain philosophy's emphasis on penance is contextualized within the need for a functional body and mind, advocating a balanced approach to food and practice.
   • The ultimate goal is to achieve the state of "Parmatma," an infinite and universally accessible aspiration that transcends conflict and ego.

Translator's Note:

Sudhamahi Regunathan's translator's note highlights Acharya Mahaprajna's clear, direct, and suggestive style, his respect for relativity even in expression, and the attempt to capture the subtle "non-expression" in his communication. She notes his tendency towards passive voice and the importance of content over linguistic perfection.

In essence, "Anekanta: The Third Eye" advocates for a shift from a rigid, one-dimensional view of reality to a dynamic, multi-faceted understanding that embraces paradox, interdependence, and continuous transformation, ultimately leading to inner peace, wisdom, and a more balanced and meaningful life.