Anekantpad Vimarsh

Here is a comprehensive summary of the Jain text "Anekantpad Vimarsh" by Darbarilal Kothiya, based on the provided pages:

The book "Anekantpad Vimarsh" (Discussion on Anekantavada) by Darbarilal Kothiya is a profound exploration of the Jain principle of Anekantavada (Non-absolutism or Multiplicity of Viewpoints) and its fundamental importance in both philosophical understanding and practical life. The text begins by quoting Acharya Siddhasen, who states that Anekantavada is essential for the functioning of the world. The author emphasizes that this is not an abstract philosophical concept but a truth realized through deep spiritual experience and omniscient knowledge.

Anekantavada as the Foundation of Thought and Action:

The core argument is that Anekantavada is the bedrock of all thought and all worldly transactions. Without understanding and acknowledging that reality is multifaceted, one cannot properly express or comprehend any subject matter. Ignoring Anekantavada leads to contradictions, confusion, conflicts, arguments, and an inability to discern the true nature of things.

The Multifaceted Nature of Reality (Anekant Swaroop):

The text asserts that everything in the universe is inherently "anekantmay" (possessing multiple aspects or characteristics). "Anekant" literally means "manifold aspects" or "many ends/characteristics." Every object possesses numerous qualities and forms, making it multifaceted. This inherent multiplicity is not imposed but is the very nature of existence.

• Examples are provided to illustrate this:
  • The world itself is composed of two fundamental substances (jiva - sentient beings and ajiva - non-sentient matter), making it multifaceted in its composition.
  • Even the "jiva" (soul) is multifaceted: it possesses qualities like consciousness, happiness, and energy, and manifests in various forms (human, animal, hellish, divine).
  • The "ajiva" (matter) is also multifaceted, having properties like form, taste, smell, and touch, and undergoing various states of existence (childhood, youth, old age).
  • Water, which quenches thirst and aids agriculture, can also cause floods and drowning.
  • Fire, while destructive, is also essential for cooking.
  • Food is life-giving for the healthy but poisonous for someone with indigestion or typhoid.
  • Even seemingly simple things like houses, books, clothes, assemblies, and nations are aggregates of many parts, demonstrating their multifaceted nature.
  • An individual is also multifaceted, bound by numerous relationships (friend, son, father, husband, wife, uncle, nephew, etc.).

Syadvada: The Means to Comprehend Anekantavada:

To properly understand and articulate the multifaceted nature of reality, Lord Mahavir and previous Tirthankaras provided Syadvada (the doctrine of conditional predication or perspectivism). Syadvada, also known as "kathanchitvada" or "apeksha-vada," is the lens through which we can accurately perceive and explain the infinite characteristics of an object.

• Syadvada explains which aspect of an object is being discussed and from what perspective. Without this perspective, it's impossible to grasp the true nature of things.
• Other viewpoints (ekant-drushti or absolutist viewpoints) only offer a partial glimpse of reality. This partiality can lead to the mistaken belief that the perceived aspect is the only aspect, causing others to be ignored or rejected, thus preventing a complete and true understanding.

The Danger of Absolutist Viewpoints (Ekantavada):

The text strongly cautions against "ekantavada" or absolutist viewpoints, which claim that an object possesses only one characteristic to the exclusion of all others.

• Acharya Samantabhadra's verses are cited:
  • If characteristics like eternality or momentariness are viewed in isolation (anapeksha), they destroy themselves and each other. However, when viewed in relation to each other (parasparepeksha), they sustain themselves and each other.
  • Absolute eternality (sarvatha nitya) would mean something cannot be created or destroyed, as it would preclude action or causality.
  • Absolute momentariness (sarvatha anitya), if devoid of continuity, is practically non-existent and also cannot be created or destroyed due to the impossibility of action and causality.
  • The principle of causality itself is understood through both continuity ("this is that") and change ("this is not that," it is something else), which are not contradictory when understood from different perspectives.
  • An object is eternal from the perspective of its underlying substance (dravya) but impermanent from the perspective of its changing modes or states (paryaya) and external causes (bahiranga karan).
  • Absolutist viewpoints are self-destructive (swaghatatva) because they deny other valid perspectives, leading to falsehood and an incomplete understanding.

The Benefits of Anekantavada:

• Anekantavada fosters impartiality and prevents ego: The insistence on a single viewpoint leads to ego, attachment, aversion, and prejudice, hindering the right perception of reality. The adherent of Anekantavada, free from such rigid adherence, does not develop ego and can perceive the infinite-featured object truly and with equanimity.
• Anekantavada encompasses all valid perspectives: The greatest strength of Anekantavada is its ability to embrace and validate all other viewpoints (ekant-drushtis) without discarding them. It sees each of these perspectives as valid from a specific angle.
• Anekantavada is the foundation for understanding complex concepts: The proper understanding of concepts like bondage and liberation, soul and Supreme Soul, this world and the next, merit and demerit, is possible only through Anekantavada.
• Anekantavada leads to universal welfare (Sarvodaya): The Jain path, founded on Anekantavada, is called the "Sarvodaya Tirtha" (the pilgrimage of universal welfare) because it encompasses all aspects of reality and leads to the end of all suffering.

Conclusion:

The book concludes with a salute to Anekantavada, calling it the seed of the supreme spiritual teachings, the destroyer of contradictions among various doctrines, and the source of universal well-being. It expresses a hope that the world will find peace and right understanding under the illuminating and cooling shade of Anekantavada.