Anekantwadno Sankshipta Parichay - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Anekantwadno Sankshipta Parichay" (A Brief Introduction to Anekantavada) by Muni Kalaprabhsagarji:

A Brief Introduction to Anekantavada

This text, authored by Muni Kalaprabhsagarji, serves as a concise introduction to the fundamental Jain principle of Anekantavada, meaning "multiplicity of standpoints" or "non-one-sidedness." The author begins by offering salutations to Anekantavada, describing it as the force that destroys the contradictions arising from various perspectives (Nayas).

The Nature of Anekantavada:

Infinite Qualities of a Thing: The core tenet of Jainism is that every object possesses infinite qualities or aspects. In Jain terminology, these aspects are called "Dharmas." Therefore, every entity in the universe is considered to have infinite Dharmas.
Etymology and Meaning: The word "Anekantavada" is derived from "Anek" (many) and "Ant" (aspect or perspective). It signifies the contemplation of any object from its various viewpoints or in relation to its diverse attributes. Terms like "Apeksha-vad" (theory of relativity), "Kachchid-vad" (theory of 'somewhat'), and "Syadvada" are essentially synonymous with Anekantavada.
Rejection of One-Sidedness: Jain culture considers analyzing an object from a single viewpoint as partial, incomplete, and invalid. Conversely, the approach of describing a single object from multiple perspectives is fully accepted as complete and valid. This relative thinking method is precisely what Anekantavada is.
Emphasis on "Also" over "Only": A key characteristic of Anekantavada is that it does not assert that an object only is something. Instead, it uses the conjunction "also" (or "and") to incorporate other possibilities.

Comparison with Other Philosophies:

One-Sided Philosophies: The text contrasts Anekantavada with other philosophical systems that are described as "Ekantavadi" (one-sided). These philosophies tend to give absolute primacy to one aspect of reality, often lacking the ability to consider diverse viewpoints comprehensively. Their pronouncements are seen as potentially leading to narrow-mindedness.
Jainism's Comprehensive Truth: In contrast, Jain philosophers are depicted as diligently striving to grasp the four-fold truth by considering reality from numerous angles. Their perspective is therefore considered the perspective of truth and the welfare of humanity.

Illustrative Example: The Soul (Atma):

Samkhya vs. Buddhism: The text uses the concept of the soul as an example. Samkhya philosophy asserts that the soul is eternal and unchanging. Buddhism, on the other hand, declares the soul to be impermanent (momentary).
Jain Synthesis: Jainism refutes both extreme positions. If the soul were absolutely eternal, then transformations like anger, ego, attachment, and greed, as well as changes in states (hellish, divine, animal, human), would be impossible. Conversely, if the soul were absolutely impermanent, then the recognition of "this is the same object I saw before" (a sense of continuity) would not occur.
The "Only" vs. "Also" Distinction: The author emphasizes that clinging to the "only" (e.g., "the soul is only eternal") prevents understanding the true nature of things, leading to conflict. Instead, the "also" (Anekantavada) welcomes truth from various forms. Thus, from the perspective of substance (dravya), the soul is eternal, while from the perspective of modification (paryaya), it is impermanent.

The Problem of "Only" and the Solution of "Also":

Consequences of "Only": The use of "only" (the ‘j’ sound in Gujarati, signifying exclusivity) leads to the rejection of truth, fostering animosity, conflict, and disputes.
Harmony through "Also": The use of "also" (the ‘pan’ sound in Gujarati, signifying inclusion) resolves these dualities and promotes peace.

Illustrative Example: The Blind and the Deaf:

The Blind Man's Perception: Two individuals, one blind and one deaf, attend a dance performance. Upon returning, they encounter someone who asks about the performance. The blind man, having only heard the music, states, "Today only singing happened. The dance will be tomorrow."
The Deaf Man's Perception: The deaf man, having only seen the dance and not heard the music, states, "Today only drama happened. Singing will be tomorrow!"
Conflict Arising from Exclusivity: Both individuals, convinced of their own sole truth, enter into an argument, escalating to the point of potential violence.
Anekantavada's Lesson: Anekantavada advises against being "blind and deaf" to other perspectives. It urges listeners to consider what others are saying, reflect on their viewpoints, and integrate them. In reality, both singing and dancing (and drama) occurred, but the blind and deaf individuals could only perceive their respective sensory experiences. The conflict arose from their exclusive claims ("only"). Had they understood each other and considered the possibility of "also" ("perhaps it was like this too"), the dispute would have been avoided.

Anekantavada and the Judge/The Blind Men and the Elephant:

The Judge Analogy: An Anekantavadi is compared to a judge who hears testimonies from both the plaintiff and the defendant, examines their viewpoints, and then delivers a verdict. However, the Syadvadi (Anekantavadi) goes a step further by observing the viewpoints of all parties and synthesizing them to establish the true state of affairs.
The Blind Men and the Elephant: A classic Jain parable illustrates this. Six blind men, encountering an elephant for the first time, touch different parts. One touches a leg and says the elephant is like a pillar. Another touches an ear and calls it like a winnowing fan. The one touching the trunk likens it to a pestle, another the belly to a granary, the tusk to a ploughshare, and the tail to a rope. They begin arguing, each convinced of their own exclusive truth. A sighted person intervenes, explaining that they are all partially correct but incomplete. To truly understand the elephant, they must consider all its parts.
The Importance of Multiple Perspectives: This parable teaches that one must investigate the perspective from which someone is speaking. True understanding comes from examining all aspects of an object. A Syadvadi investigates all the qualities of an object before forming an opinion and clarifying the reality.

Anekantavada's Enhancement of the Mind:

Seeing with Both Eyes: Jainism's unique Anekantavada perspective sharpens the human intellect. It is likened to having two eyes: one to see one's own truth and the other to see the truth of opponents.
The Goal of Truth: All methods of speech and expression aim to reveal truth. The seeker of truth has a single objective: to lead the aspirant to realize the truth. While everyone defines truth from their viewpoint, their statements may differ. Only through the luminous "eyes" of Anekantavada can the light of factual aspects be understood.

"Whatever is True is Mine":

The Great Path: Anekantavada is presented as the "Great Path" for seeking truth, conquering its peaks, and reaching the destination of liberation.
Neutrality and Open-Mindedness: It emphasizes not holding onto one's own view exclusively, but embracing neutrality, sincerity, and broad-mindedness. The principle is "Whatever is true is mine," irrespective of its origin (caste, person, or scripture). This is the illuminated direction of Anekantavada.

The Vast Form of Objects:

Origin, Decay, and Permanence: According to Jain thought, all objects in the universe are characterized by origin, decay, and permanence. In Jain terminology, these are called "Utpada" (production), "Vyaya" (decay), and "Dhrouvya" (permanence). Where origin and decay are experienced, the stability is also clearly perceived.
The Gold Analogy: The text cites an example from "Aptamimansa" by Acharya Samantabhadra. A goldsmith melts a golden crown to make a bracelet. The crown is destroyed (Vyaya), and the bracelet is created (Utpada). However, the underlying substance (gold) remains intact (Dhrouvya). This illustrates that change (shape, origin, and decay) affects the form, not the fundamental essence. The gold remains, even as its shapes transform from crown to bracelet.
Substance and Modifications: This demonstrates that origin, decay, and permanence are natural properties of all things. Any object in the universe is not destroyed fundamentally; it merely changes its form. This transformation is called origin and decay, while the fundamental form is permanence.
The Three People and the Goldsmith: The analogy of three people visiting a goldsmith's shop further clarifies this. One needs a pot, another a crown, and the third just gold. They see the goldsmith breaking a pot to make a crown. The one wanting a pot is distressed, the one wanting a crown is happy, and the one wanting just gold remains neutral. The different emotional responses stem from the fact that the gold undergoes both destruction (of the pot's form) and creation (of the crown's form) while remaining gold.
Dravya and Paryaya: This distinction highlights that the part of an object that originates and decays is called "Paryaya" (modification) in Jainism, while the part that remains stable is "Dravya" (substance). In the gold example, the crown and bracelet are "Paryayas," and gold is the "Dravya." From the perspective of Dravya, all objects are eternal, but from the perspective of Paryaya, they are also impermanent. The pot's shape is impermanent, but the clay is eternal.

The "Is" and "Is Not" of an Object:

Contrasting Views: Some believe objects are absolutely existent (Sat), while others consider them absolutely non-existent (Asat). Jain acharyas state that every object is both existent and non-existent.
Relative Existence: An object is existent from its own perspective and non-existent from another's. A pot exists as a pot but not as a crown. A Brahmin is a Brahmin from their own lineage but not a Kshatriya. An object's existence is within its own boundaries.
Order and System: If every object were universally existent in all forms, there would be no order in the world, and everything would become everything else.

Is Anekantavada Skepticism?

Misconception: A common misconception among non-Jains is that Anekantavada is skepticism.
Jain Perspective: From the Jain viewpoint, this is far from the truth. Skepticism is the inability to reach a conclusion. Anekantavada, however, is a definitive philosophy that removes doubt.
Integrity of Truth and Falsehood: An Anekantavadi integrates all perspectives, recognizing truth as truth and falsehood as falsehood. They strive to reject falsehood and accept truth, maintaining a neutral and balanced outlook. Distinguishing between truth and falsehood is not mere neutrality but the insight of knowledge.

Can Opposing Qualities Exist in a Single Object?

The Question of Contradiction: The question arises: Can an object possess opposing qualities simultaneously, such as eternal and impermanent, existent and non-existent, one and many?
The Role of Perspective: The answer lies in understanding that these apparent contradictions are resolved by considering different perspectives. A person can be a son from their father's viewpoint, a father from their son's viewpoint, a brother, a student, and a teacher. The contradiction only arises if these different perspectives are applied simultaneously to the same relationship.
Dravya and Paryaya Again: From the perspective of substance (Dravya), the soul is eternal. From the perspective of modification (Paryaya), it is impermanent. From its own form, it is existent; from another's form, it is non-existent. To call Anekantavada contradictory is a sign of ignorance.

The Utility of Anekantavada and the Foundation of Jain Philosophy:

Overcoming Narrow-mindedness: As long as people cling to their own ideas as the ultimate truth, they lack the perspective and generosity to understand others, becoming like "frogs in a well." They believe they are right and everyone else is wrong.
Causes of Conflict: The text attributes conflicts within families, societal cruelty, religious disputes, and international tensions to the failure to adopt the Anekantavada perspective.
Foundation of Jain Culture: Anekantavada is the fundamental basis of Jain philosophy and culture.
Bringing Peace: Just as light dispels darkness, Anekantavada dispels conflict, hatred, inequality, impurity, narrowness, and strife, fostering an atmosphere of peace and harmony.
The Ultimate Utility: The ultimate utility of Anekantavada lies in its ability to banish the "poison" of contradictory stubbornness and promote the "nectar" of non-conflict, peace, and coexistence.

Conclusion:

All teachings in Jain culture are presented through the lens of Anekantavada and Syadvada. The text concludes with infinite salutations to the omniscient, liberated souls (Vitrag Paramatma) and the great acharyas who gifted the perspective of Anekantavada.