Bharatiya Darshanik Parampara Aur Syadwad - Book Summary

Here's a comprehensive summary of the provided Jain text, "Bharatiya Darshanik Parampara aur Syadwad" by Sadhvi Shri Umravkunvarji "Archana," focusing on its explanation of Syadwad within the broader context of Indian philosophy:

The book "Bharatiya Darshanik Parampara aur Syadwad" (Indian Philosophical Tradition and Syadwad) by Sadhvi Shri Umravkunvarji "Archana" explores the fundamental concept of Syadwad, a cornerstone of Jain philosophy, and its place within the diverse landscape of Indian thought. The author argues that Syadwad is not merely a Jain doctrine but a universally applicable method for understanding reality and resolving philosophical conflicts.

Two Streams of Thought in Indian Philosophy:

The text begins by identifying two primary streams of thought that characterize philosophical inquiry in India:

Samanya-gamini (Generalizing/Universalizing): This perspective emphasizes the underlying unity and similarity across all things in the universe. It tends to see the world in terms of commonality.
Vishesh-gamini (Particularizing/Differentiating): This perspective focuses on the unique differences and distinctions between things. It highlights the individuality and diversity of the universe.

The author asserts that each Indian philosophical system has been built upon one of these perspectives, either primarily or secondarily. This primary and secondary emphasis is termed "arpanā" and "anarpanā" respectively.

The Nine (or Twelve) Fundamental Indian Philosophies:

The book outlines the major philosophical schools that have shaped Indian thought. Primarily, there are nine core philosophies:

Avedic (Non-Vedic): Charvaka, Jain, and Bauddha (Buddhist).
Vedic: Sankhya, Yoga, Vaisheshika, Nyaya, Mimamsa, and Vedanta.

Some scholars also include an additional six Avedic schools: Sautrantika, Vaibhāshika, Yogachara, and Madhyamaka, bringing the total to twelve. The text identifies Shankaracharya as a prominent proponent of Advaita Vedanta and Lord Buddha as the originator of Shunyavada (Nihilism). These philosophies, built on singular perspectives, often found themselves at odds with each other.

The Deficiency of Ekantavada (One-Sidedness):

The author criticizes philosophies that, by grasping only one attribute of an infinitely multifaceted object, mistakenly declare that single attribute to be the totality of the object. This one-sided approach leads to:

Bauddha (Buddhist) Philosophy: Equating the momentary aspect of an object with its entire reality.
Vedanta Philosophy: Completely rejecting the permanent, substantial aspect of an object in favor of its transient manifestations.
Sankhya Philosophy: Considering an object as eternally unchanging and denying any momentary transformations.
Nyaya-Vaisheshika Philosophy: While acknowledging both permanence and impermanence, they often declare certain objects as wholly permanent and others as wholly impermanent, and they treat these attributes (permanence and impermanence) as distinct from the substance itself, whereas they are inherent aspects of it.

These schools, by adopting an absolute stance, engage in debates often compared to the "blind men and the elephant" parable, where each perceives only a part of the truth.

Syadwad as the Solution: The Core of Jainism (Anekantavada):

Jainism's internal "sound" or core principle is Anekantavada, which translates to "non-one-sidedness" or "many-sidedness." This principle is the foundation of the entire Jain doctrine. The famous Jain utterance, "uppanne vi, vigame vi, dhruve vi" (it exists, it originates, it ceases), encapsulates Anekantavada, as acknowledged by Mahamati Ganadhar in the composition of the Chaturdasha Purva.

Anekantavada is the comprehensive approach that recognizes an object's infinite attributes and allows for the articulation of each attribute without negating others. It prioritizes the actual existence of an attribute while considering others as secondary or unexpressed. This is the essence of Syadwad, described as a flawless methodology for accurate and truthful exposition of reality.

Syadwad in Other Indian Philosophies:

The book then demonstrates how various prominent Indian philosophical schools have, consciously or unconsciously, incorporated elements of Syadwad or Anekantavada into their own doctrines, often to address their inherent limitations or to validate their arguments.

Yoga Philosophy: The text highlights how the commentary on the Yoga Sutras by Maharishi Vyasa, in addressing the issue of the world's permanence and impermanence, implicitly uses Anekantavada. Vachaspatimishra's commentary further illustrates this by using the example of gold (the substance) being both distinct from and identical with its forms (ornaments like bracelets, necklaces), depending on the perspective of differentiation or non-differentiation. The Vaisheshika Sutra and the commentary on it also acknowledge the dual nature of general and specific attributes in objects.
Sankhya Philosophy: Similar to Jain and Buddhist philosophies, Sankhya does not consider the Vedas as the sole proof and opposes ritualistic violence. It emphasizes knowledge and non-violence for liberation. Both the theistic and atheistic schools of Sankhya are shown to have adopted Anekantavada. The example of vahnitva (fireness) being understood as both general and specific, inferred from smoke, is presented as evidence of Sankhya's acceptance of Anekantavada's principle of general and specific attributes.
Mimamsa Philosophy: The Mimamsa system, as expounded by Maharishi Jaimini and commented upon by Kumarila Bhatta, is also shown to reflect Anekantavada. The concept of substance (dravya) having both origination-cessation (utpāda-vyaya) and permanence (dhrauvya) is analogous to the Jain understanding. Kumarila Bhatta's explanation that a substance is real in its own form but unreal in its other forms, and that an object is both existent and non-existent depending on its self-form or other-form, is presented as a clear endorsement of Anekantavada. The author even suggests that Kumarila Bhatta can be considered a Jain philosopher based on his approach to substance and attribute.
Nyaya Philosophy: The Nyaya system, founded by Maharishi Gautama, aims to arrive at certainty through deliberation on opposing viewpoints. The text points out that the Nyaya Sutra's commentator, Vatsyayana, utilizes Anekantavada when discussing the concept of nirnaya (decision), which arises from considering both positive (paksha) and negative (pratipaksha) arguments. It is argued that when opposing attributes exist in the same entity, both should be accepted, which is the essence of Anekantavada.
Vedanta Philosophy: While Vedanta's primary tenet is "Brahman is one without a second," Shankaracharya's Advaita Vedanta, in addressing seemingly contradictory aspects of reality and in reconciling them, also employs the principle of apeksha (relativity), which is closely aligned with Anekantavada. Shankaracharya's concept of "anirvacaniya" (ineffable) is also seen as reflecting the nuanced understanding of reality inherent in Anekantavada. The text suggests that the principles found in Vedas, Upanishads, and the Bhagavad Gita can also be seen as leaning towards Anekantavada.
Bauddha (Buddhist) Philosophy: Lord Buddha's philosophy, which the book refers to as "Sugata Darshan," is characterized as "vibhajyavada" (analytical approach) rather than "ekanshvad" (one-sided approach). The text highlights a dialogue where Buddha identifies himself as a vibhajyavadin, contrasting with one-sided viewpoints. Jain commentators interpret this "vibhajyavada" as synonymous with Syadwad and Anekantavada. The Bhagavati Sutra is cited as containing dialogues by Lord Mahavira that exemplify this analytical and inclusive approach.

Syadwad as a Universal Principle for Harmony:

The book concludes by emphasizing that Syadwad is not just a Jain doctrine but a universal principle that is applicable to all philosophies. It is the only path that can truly lead to accurate contemplation and truthful expression. Because objects possess infinite attributes, the method of their description must also be multifaceted.

The author asserts that Syadwad is a universally accepted principle that transcends limitations of time and space. Any philosophical system can be integrated into its framework. If all philosophical systems wish to resolve their internal contradictions and foster mutual cooperation, adopting the Syadwad perspective is the only way. The current trend towards embracing Syadwad for reconciliation offers hope for a future where the entire world can experience the "nectar of co-existence."

In essence, "Bharatiya Darshanik Parampara aur Syadwad" argues that Syadwad, as an expression of Anekantavada, is the ultimate principle for understanding reality, a principle that has been implicitly or explicitly present in various forms across the vast and diverse Indian philosophical tradition, offering a path towards intellectual harmony and comprehensive truth.