Anekantvada Ki Maryada

Here's a comprehensive summary of the provided Jain text, "Anekantvada ki Maryada" by Sukhlal Sanghavi, focusing on its core arguments and themes:

Anekantvada: The Core Principle of Jainism and its Evolution

The text argues that Anekantvada (the principle of manifold aspects or non-one-sidedness) is the fundamental, unique perspective of Jainism, akin to Advaita for Shankaracharya or Madhyamaka for Buddha. It is the bedrock upon which all Jain philosophical thought and practice are built, serving as the ultimate criterion for determining what constitutes Jain thought and conduct.

Origins and Development of Anekantvada:

While Jainism's modern form is attributed to Lord Mahavir, the text asserts that the roots of Anekantvada are even older. Although the systematic and developed form of Anekantvada is found primarily in Jain literature, scattered ideas embodying this principle can be traced in earlier Vedic and contemporary Buddhist literature. Furthermore, it's acknowledged that Lord Parshvanath, Mahavir's predecessor, likely contributed to the establishment and development of Anekantvada.

However, the author strongly credits Lord Mahavir with the most significant role in its advancement and prominence within Indian philosophy over the last 2500 years. He points out that no other ancient text presents Anekantvada with the clarity found in Jain scriptures.

Anekantvada Beyond Jainism:

The text highlights that scholars like Shantarakshita, a renowned Buddhist scholar of Nalanda, understood Anekantvada not solely as a Jain doctrine but as a principle also adopted by Mimamsa and Sankhya philosophies. This indicates that other Indian philosophical schools also engaged with and incorporated aspects of Anekantvada. However, the author emphasizes that while present in these other traditions, Anekantvada was never as explicit or pervasive as it is in Jain texts. Jain scholars dedicated immense effort to elaborating and defending Anekantvada, a dedication unmatched by other schools. This sustained focus is why "Anekantvada" and "Syadvada" are so strongly associated with Jainism today.

Core Elements of Anekantvada:

The text posits that Anekantvada is founded on the principle of truth. While all great thinkers seek truth, their methods differ. Mahavir's method of revealing truth, termed Anekantvada, is rooted in two core elements: completeness and reality. That which is complete and appears real is considered true.

The Challenge of Presenting Truth and the Role of Anekantvada:

The text acknowledges the difficulty in fully grasping and perfectly articulating the truth of any object. Even for enlightened beings, conveying this truth precisely through words is challenging. Differences in time, place, circumstance, language, and style inevitably lead to perceived contradictions. Furthermore, even sincere seekers of truth, due to incomplete perception or understanding, can have differing views, exacerbated by differences in ingrained dispositions.

Faced with this reality, Lord Mahavir conceived of Anekantvada as a way to ensure justice for all perspectives, whether complete or incomplete, and even those that appear contradictory. His meditative discipline led him to this insight, enabling him to resolve personal and societal, practical and spiritual issues.

Key Conditions for Practicing Anekantvada:

Mahavir expounded Anekantvada based on several crucial conditions:

1. Non-attachment to biases: Remaining detached from the influences of passion (raga) and aversion (dvesha), maintaining a balanced and neutral stance.
2. Quest for truth: Focusing on the genuine inquiry of truth, even when one's own balanced state is not fully developed.
3. Respectful consideration of opposing views: Not being disturbed by seemingly opposing perspectives, treating them with respect, and critically examining one's own viewpoint with similar rigor.
4. Liberal synthesis: Cultivating the practice of synthesizing insights from one's own and others' experiences, even those that appear contradictory, through discerning wisdom. This includes the humility to correct prior syntheses when errors are identified.

The Development of Anekantvada Literature and its Offshoots:

Following Mahavir, his disciples, facing attacks on Anekantvada, employed logical argumentation (like Jalp and Vitanda) to defend and propagate it. This effort led to a vast body of literature dedicated to Anekantvada over nearly two millennia. Influential thinkers like Samantabhadra, Siddhasena Divakara, Haribhadra Suri, and Hemachandra significantly contributed to Indian philosophical discourse through their writings on Anekantvada.

Two main conceptual developments stemming from Anekantvada are:

• Nayavada (Doctrine of Standpoints): This doctrine arose from the need to reconcile various existing philosophical streams of thought. While Nayavada has examples that pre-date and post-date it, its examples and discussions remained within the philosophical realm, underscoring its origin in the domain of abstract thought.
• Saptabhangi-vada (Doctrine of Seven-Fold Predication): This emerged from the need to resolve everyday disagreements where people would rigidly assert opposing claims about the same object (e.g., eternal vs. non-eternal). Saptabhangi-vada provides a framework to accommodate these seemingly contradictory statements, enriching Anekantvada's practical application.

The text clarifies that Nayavada and Saptabhangi-vada are contextual developments that arose due to historical circumstances. Anekantvada itself remains the core, foundational principle.

The Impact of Anekantvada on Other Traditions:

When other scholars adopted Anekantvada in a sectarian manner, it faced criticism from figures like Badarayana, Vasubandhu, Dignaga, Dharmakirti, and Shantarakshita. However, this intense intellectual engagement led to the logical development of Anekantvada and its influence on opposing schools. Prominent Vaishnava thinkers like Ramanuja and Vallabh, while establishing their own philosophical systems, incorporated and adapted principles akin to Anekantvada to explain their doctrines. This widespread influence, even in modified forms, demonstrates the pervasive impact of Anekantvada across Indian thought.

The Consequence of Anekantvada's Lack of Practical Application:

The author critically examines the disconnect between the profound philosophical principles of Anekantvada and its lack of practical application in contemporary Jain society. He argues that while in past eras, a purely philosophical focus might have been acceptable, in today's scientific and dynamic world, abstract principles isolated from life's challenges hold little value.

He observes that despite the immense intellectual output on Anekantvada and Ahimsa (non-violence) within Jainism, the community often remains fragmented by internal disputes over trivial matters. This leads to frustration among younger generations who question the effectiveness of these principles when the proponents themselves are engaged in conflict.

The Call for Practical Application: The True "Maryada" of Anekantvada:

The text concludes by asserting that the true "Maryada" (limit or scope) of Anekantvada lies in its practical application to contemporary societal issues. It argues that Anekantvada and Ahimsa are not just spiritual tenets but also potent tools for addressing practical life's complexities. The author proposes that instead of debating historical philosophical arguments, the focus should shift to developing "Samaj Mimamsa" (social critique) and "Samaj Tark" (social reasoning) based on Anekantvada to solve current problems.

He provides examples of how Anekantvada can be applied to resolve:

• The question of whether Jainism is a path of engagement (pravritti) or renunciation (nivritti) – it can be seen as both.
• Disputes between various Jain sects (e.g., Shvetambara and Digambara) by reconciling differing perspectives on practices like nudity and clothing through the lens of different standpoints (dravyarthika and paryayarthika).
• Social issues like widow remarriage, polygamy, and caste distinctions through the judicious application of Anekantvada principles.

The author stresses that if these principles cannot be applied to solve pressing societal problems, then the veneration of Jain texts and traditions becomes mere ritualistic worship rather than genuine spiritual engagement. The ultimate test of Anekantvada and Ahimsa lies in their ability to foster unity, resolve conflicts, and promote the well-being of society.