Beyond Anekantavada A Jain Approach To Religious Tolerance - Book Summary

Here's a comprehensive summary of Paul Dundas's "Beyond Anekantavada: A Jain Approach to Religious Tolerance," based on the provided text:

The Core Tension: Anekantavada's Promise vs. Jain Exclusivism

The essay by Paul Dundas explores the complex and often paradoxical Jain approach to religious tolerance, arguing that while the philosophy of anekantavada (multi-sidedness or manifold aspects) is often cited as the basis for Jain tolerance, a deeper examination reveals a significant strand of exclusivism. This tension is particularly evident in historical debates within the Svetambara Jain community.

Anekantavada and the Illusion of Inclusivism:

Dundas begins by acknowledging the popular image of Jainism, symbolizing universal support (parasparopagraho jīvānām) and the harmonious assembly of all beings in the samavasaraṇa (the sermon hall of an enlightened Jina).
However, he immediately introduces a nuance from the Senaprasna of Vijayasena Suri, which suggests heretics might be "outside" the samavasaraṇa but can "occasionally enter." This, Dundas argues, hints at a potential tension regarding the inclusion of non-Jains.
The common understanding is that anekantavada, by viewing other religious paths as partial truths, naturally fosters tolerance. This is often linked to the Jain principle of ahimsa (non-violence).
However, Dundas challenges this view, citing recent scholarship that suggests anekantavada in classical times was primarily a tool to assert the superiority of Jain analysis.
He points to ancient scriptural evidence, like the Uttaradhyayana Sutra, which explicitly states that non-Jains are on a "wrong path" and that the Jain path is the "most excellent."
Jainism, until the modern, ecumenical twentieth century, generally did not subscribe to the idea of all religions being equal. Instead, it often condemned such liberal views as a form of false belief (mithyadrsti) termed vainayika (misguided egalitarianism).

Haribhadra: A Harbinger of Nuance and Tension:

Dundas then introduces Ācārya Haribhadra (late 6th to mid-8th centuries CE) as a significant figure who, while sometimes critical of non-conformists, also offered a more accommodating perspective.
Haribhadra sometimes denied the possibility of religious restraint for those outside the Jinas' command, even if they practiced austerities.
However, in other writings, Haribhadra allowed for the possibility of other non-Jain leaders and teachings conforming to Jainism. His "yoga works" even suggest inner calm can be a path to moksa (liberation).
Despite this, Dundas emphasizes that Haribhadra was not a simple apologist and his writings foreshadowed later tensions within the Svetambara community.

The Polemical Landscape: Gurutattvapradipa and Dharmasagara

The essay highlights a significant debate within the Svetambara community in the 16th and 17th centuries concerning the validity of non-Jain paths.
The Gurutattvapradipa, with its provocative title "A Spade to Dig Up the Roots of Heresy," exemplifies this polemical era.
The author of this text, Nayaprabha Ganin, while initially advocating for madhyastha (standing in the middle, or impartiality), distinguishes between two types of madhyastha:
- True madhyastha: Lacking attachment or hatred, possessing right view (samyagdrsti), and recognizing the truth of Jain scriptures.
- False madhyastha: Lacking discrimination due to doubt, going along with all ideas, essentially a "lack of intellectual discrimination."
This text vehemently denounces non-Tapa Gaccha Jains and other sects as heretical.
Dharmasagara, a follower of this polemical line, is presented as arguing for a strong, exclusivist perspective, refusing to accept the validity of any religious path other than his own Tapa Gaccha sect. His writings are seen as a counterpoint to those who would present Jainism solely in irenic terms based on anekantavada.

Yasovijaya: Towards a More Inclusive (Yet Still Superior) Jainism

The essay then shifts to Yasovijaya (1624-88), a prominent Svetambara intellectual, presented as an opponent of Dharmasagara's exclusivism and a proponent of a more nuanced understanding of madhyastha.
Yasovijaya, influenced by Haribhadra, adopted an irenic yet critical stance.
In his Dharmaparīkṣā, Yasovijaya argues that taking a negative stance against a non-Jain position is pointless if it aligns with Jainism. He suggests non-Jains can derive positive qualities from their own traditions, indicative of a morally upright position.
Yasovijaya's approach, however, can still be seen as reflecting a view of Jainism's inherent superiority, as it "combines and encompasses all possible viewpoints."
He categorizes individuals into:
- Those attached to falsehood (mithyadrsti) who should not be accommodated.
- Those with "quiescence or calm" characteristic of the Jain path, even if subscribing to false beliefs.
Yasovijaya attempts to reconcile this by distinguishing between the "inner" (spiritual) and "outer" (ritualistic) aspects of Jainism. Non-Jains can be "Jains in spirit" by serving the Jinas, but must be "free of the fault of attachment to what is untrue."
Crucially, Yasovijaya emphasizes that following one's own moral path does not preclude being on the Jain path, as long as it aligns with upright behavior and purity of intention. He cites Patañjali (author of the Yoga Sutras) as an example of a "partial adherent" (deśārādhaka) who possesses the necessary neutrality and lack of delusion.
Yasovijaya accepts the possibility of non-Jains achieving liberation (anyalingasiddha), implying their paths can concur with Jainism.
He introduces the concept of sāmanyadharma (general religion) that transcends sectarian boundaries, suggesting that those broadly conforming to the Jain path are not heretical even if they don't understand ontological categories in the Jain way, provided they abandon partiality. However, this sāmanyadharma fundamentally corresponds to Jainism.
Dundas concludes that Yasovijaya's view, while more inclusive, still maintains Jainism's superiority and a ranking perspective similar to Hinduism. This more accommodating view, Dundas notes, has become the dominant image of Jainism today.

Beyond Anekantavada: The Argument from Upright Individuals

The essay's core contribution is highlighting a Jain argument not solely based on anekantavada. This argument focuses on the validity and praise of upright individuals, even if they belong to other religious paths.
Dundas contrasts the exclusivism of Dharmasagara with the more open approach of Yasovijaya, acknowledging Yasovijaya's efforts to smooth sectarian differences.
Ultimately, Dundas argues that Yasovijaya's inclusivism is not an abandonment of Jain superiority but rather a sophisticated way of integrating potentially virtuous outsiders within a broader, and implicitly higher, Jain framework.

In essence, Dundas argues that while anekantavada is often presented as the sole driver of Jain tolerance, historical debates reveal a more complex reality where a fundamental exclusivism coexists with attempts to accommodate and integrate those deemed morally upright, even if they follow different religious paths. This accommodation, however, rarely relinquishes the claim of Jainism's ultimate truth and superiority.