Anekantvad - Book Summary | JainGPT

This is a comprehensive summary of the provided Jain text, "Anekantvad" by Sukhlal Sanghavi:

The book "Anekantvad" by Sukhlal Sanghavi introduces and explains Anekantvad, which is identified as the principal principle of the Jain tradition, recognized consciously in both philosophy and religion. The text highlights that the terms Anekantvad and Syadvada are generally used interchangeably today. Jains, and indeed many thoughtful people, recognize Jain philosophy and the Jain tradition as the "philosophy of Anekant" or the "tradition of Anekant." Jains have historically viewed their belief in Anekant with pride, emphasizing its grandeur, liberality, and beauty.

The core of the text delves into understanding what Anekant truly is:

Anekant as a Method of Thought: Anekant is described as a method of thinking, an open-minded perspective that considers all directions and aspects. It rejects viewing any subject of knowledge, thought, or practice from a single, broken, or incomplete side. Instead, it advocates for considering everything from as many sides, with as much detail, and as profoundly as possible. This preference is rooted solely in the foundation of truth. The very essence of Anekant lies in the constant flow of truth and reality behind, before, and within it.
Anekant is Not Mere Imagination: Anekant is presented not just as a fanciful idea but as a philosophy that has been established as truth, and as a religion that guides ethical conduct. Its vitality stems from its encouragement to examine and embrace one's own nature and existence with an open mind, just as it prompts an unbiased consideration of other subjects from all angles. The greater the openness, clarity, and impartiality of thought, the greater the strength and life of Anekant.
Anekant as the Unique Vision of Jainism: The text posits that every distinct philosophy or religious path has a unique vision associated with its founder. Just as Shankara had the "vision of the unattainable" in establishing his doctrine, and Buddha had the "Middle Path vision" in propagating his religion, Jain philosophy and the Jain tradition are rooted in the unique vision of Anekant. This Anekant vision is the basis for all Jain philosophical thought and practical conduct. It serves as the ultimate criterion for determining and evaluating what constitutes Jain thought and practice amidst various diverse ideas and actions.

The book then explores the presence of Anekant perspective in other traditions:

Vibhajyavada and Anekant: The text notes that Buddhism refers to itself as "Vibhajyavada" (analytical). Jain scriptures also refer to Mahavira as a Vibhajyavada. Vibhajyavada means to analyze and present truth and untruth, and to reconcile truths appropriately. Vibhajyavada is essentially another name for Anekant, as it involves abandoning a singular viewpoint. While the Buddhist tradition more commonly uses the term "Middle Path" in place of Vibhajyavada, Anekant still allows for different viewpoints on various ideas, even while renouncing extremes.
Anekant in Other Indian Philosophies: The text suggests that aspects of Vibhajyavada and Anekant can be observed in other Indian philosophies like Nyaya, Sankhya, and Mimamsa. Vatsyayana's commentary on the Nyaya Sutras is cited as a clear indication of Anekant. The overall thought process of Sankhya philosophy is also described as being presented from an Anekant perspective. Kumara (Kumārila) is also mentioned as having used the Anekant perspective in his explanations.
Anekant in Various Vedanta Schools: It is argued that various schools of Vedanta, such as Kevaladvaita, Vishishtadvaita, Dvaita, and Shuddhadvaita, established based on the Upanishads, are in reality different forms of the Anekant thought process.
Anekant in Human Conduct: Moving beyond philosophical discourse, the text points out that the Anekant perspective is also visible in the diverse behaviors and interactions of humanity. The nature of life itself, it is argued, cannot be fully expressed through a singular viewpoint. Human behavior, too, cannot sustain itself without ultimately relying on the Anekant perspective.

The book then elaborates on the foundation of Anekant perspective: Truth:

Anekant Based on Truth: The entire edifice of Jain thought and practice is built upon the Anekant perspective, which, in turn, is based on truth. While all great individuals love truth and dedicate their lives to its search and exposition, their methods of presenting truth and their approaches to its discovery differ. Lord Mahavira's style of revealing truth, distinct from that of Buddha or Shankara, is essentially another name for Anekantavad.
Core Elements of Truth in Anekant: The core of this truth lies in completeness and reality. Something is called true if it is complete and appears real in its essence.
The Difficulty of Absolute Truth: The text acknowledges the inherent difficulty in achieving a completely unassailable and perfect realization of any object. Even if one does achieve this, accurately describing it in words remains a formidable challenge for even the most insightful and truthful individuals. Furthermore, due to inevitable differences in time, place, circumstance, language, and style, some degree of contradiction or difference is bound to appear in descriptions. This applies even to the rare individuals who are considered perfect seers.
Incomplete Perception and Agreement: Even ordinary people, while often realistic, are incomplete seers. In such situations, even with a desire for truth, their perception can be incomplete due to their limited knowledge and the incomplete means of expression. This can lead to differences in understanding among truth-loving individuals and even create conflict due to differing conditioning. Consequently, both perfect and imperfect truth-tellers, through their words, inadvertently present material for differences and contradictions, or others create such material in their names.

Finally, the text discusses Lord Mahavira's discovery of the Anekant perspective and its conditions:

Addressing Injustice and Reconciliation: Observing this reality, Lord Mahavira contemplated how to ensure justice for those who perceived truth fully or partially. He sought a way to reconcile those whose perceptions were incomplete or even contradictory to one's own, yet still contained truth. This profound contemplation led to the realization of the Anekant perspective, fulfilling his resolution to seek truth.
Key Conditions for Anekant Practice: With the "key" of Anekant, Mahavira unlocked and resolved personal and collective life's practical and spiritual problems. He illuminated this perspective through the following key conditions for formulating useful thought and conduct, and urged its adoption through his own life:
1. Non-attachment to conditioning arising from attachment and aversion: Maintain a bright, neutral disposition.
2. Pursuit of truth as the sole objective: Until the neutral disposition is fully developed, strive solely for the inquiry into truth.
3. Respectful consideration of opposing views: Do not be intimidated by seemingly opposing viewpoints. Consider them respectfully, just as you consider your own, and apply a critical eye to your own perspective as you would to an opposing one.
4. Cultivating liberality and rectifying errors: Practice the liberality of integrating all aspects that appear true from personal and others' experiences, even if they seem contradictory. When errors are found in previous integrations, shed pride and make corrections, continuing this process.
Critique and Pervasive Influence of Anekant: The book notes that when other scholars accepted Anekant not as its true form but as a sectarian doctrine, it faced criticism. Figures like Badarayana composed sutras for its refutation, and commentators wrote extensive commentaries on these. Influential Buddhist scholars like Vasubandhu, Dignaga, Dharmakirti, and Shantarakshita also critically examined Anekantvad. Jain scholars, in turn, responded to these critiques.
Impact on Other Traditions: This intense struggle led to the logical development of Anekantvad and its influence on scholars of opposing traditions. The text highlights the intellectual debates in South India between Digambara Jains, Mimamsakas, and Vedantins, where the influence of Anekant ultimately spread. Even proponents like Ramanuja, who were otherwise opposed to Jain philosophy, used the Anekant perspective while establishing their Vishishtadvaita doctrine in opposition to Shankara's Advaita. Ramanuja is said to have transformed Anekant into Vishishtadvaita and thus attracted those drawn to Anekant into the fold of Vedanta. Vallabhacharya's Shuddhadvaita is also presented as a novel Vedanta interpretation of Anekant.
Widespread Influence: In North and West India, through scholarly debates, the influence of Anekantvad spread, leading even its opponents to unknowingly adopt its principles. While Anekantvad may have remained primarily associated with Jainism as a doctrine, its influence, in various forms, has spread throughout India, much like ahimsa (non-violence). The literature from all regions serves as proof of this pervasive impact.