Jain Darshan Me Anekant - Book Summary

Here's a comprehensive summary of the Jain text "Jain Darshan me Anekant" by Mahasatiji Kusumvati, translated into English:

Book Title: Jain Darshan me Anekant (Anekanta in Jain Philosophy) Author: Mahasatiji Kusumvati Publisher: Z_Pushkarmuni_Abhinandan_Granth_012012.pdf Catalog Link: https://jainqq.org/explore/210976/1

This article, authored by Mahasatiji Kusumvati, a disciple of Swargiya Shri Sohankunwarji Maharaj and under the guidance of Upadhyay Shri Pushkarmuni Ji Maharaj, emphasizes Anekanta (multiplicity of viewpoints) as a fundamental pillar of Jain philosophy.

The author asserts that Jainism rests on four main pillars:

Ahimsa (Non-violence) in conduct.
Anekanta (Multiplicity of viewpoints) in thought.
Syadvada (Conditional predication) in speech.
Aparigraha (Non-possession) in society.

The absence of any one of these pillars, particularly Anekanta, can destabilize Jainism. The author notes a contemporary decline in the adherence to these principles among Jain followers, leading to discord and disputes, even among those who consider themselves knowledgeable in Jain philosophy.

The Essence of Anekanta:

Objectivity of Reality: Lord Mahavir taught that objects possess multiple inherent qualities (anekadharmatmak). To comprehend this multifaceted nature, one must adopt an Anekanta drishti (Anekanta perspective) or Naya drishti (viewpoint perspective). Understanding an object with numerous qualities requires multiple viewpoints, not a single one.
"Anta" signifies quality: "Anta" means quality or characteristic. "Anekanta" refers to something that possesses numerous qualities.
Expression through Syadvada: This ideology of Anekanta is articulated through the precise language of Syadvada. When Anekanta flows through the "Ganga of Syadvada," it naturally dispels false doctrines (mithyavad). Syadvada, with its various nuanced viewpoints, clearly expounds the nature of objects possessing infinite qualities, thereby resolving all conflicts.
Acarya Amritchandra's Praise: Acarya Amritchandra, in his work, extols Anekanta as the seed of the supreme doctrine (paramagama) that rejects the one-sided explanations of blind men describing an elephant. He describes Anekanta as that which harmonizes the contradictions arising from various viewpoints (naya) in understanding the true nature of reality.
Acarya Siddhasen Divakar's Recognition: Acarya Siddhasen Divakar, author of "Sammati Tarka," also venerates Anekanta, stating that without it, worldly dealings would be impossible. He calls it the "one guru of the three worlds."

Anekanta as the Resolver of Conflict and Facilitator of Worldly Affairs:

The article argues that Anekanta is essential for resolving all conflicts and ensuring the smooth functioning of worldly interactions. Without understanding Anekanta, disputes arise not only with other schools of thought but also within one's own doctrines. The factionalism and disputes observed among followers of Lord Mahavir are attributed to a lack of understanding of Anekanta.

Anekanta,apeksha vada, and Kathanchid vada:

Anekanta is also known as Apeksha vada (relativism/conditionalism). The core of this concept is emphasis or context (vivaksha or apeksha).
Relativity of Qualities: Qualities like oneness and multiplicity, existence and non-existence, permanence and impermanence can only be understood through a specific perspective or context.
Acarya Umaswati's Insight: Acarya Umaswati explains that when a speaker emphasizes one quality, another becomes secondary, and vice versa. This is the sequence of stating and understanding an object.
Panchadhyayi's Description: The "Panchadhyayi" text states that an object is possessed of multiple qualities, described through pairs like: existence and non-existence, permanence and impermanence, oneness and multiplicity, being that and not being that.
Synonymous Terms: Anekantavada, Apekshavada, Kathanchid vada (conditionalism), and Syadvada are all synonymous. "Syat" means "perhaps," "possibly," or "from a certain perspective." Grammatically, "syat" is an indeclinable that signifies Anekanta and negates one-sided viewpoints.
Acarya Vidyanandi's Confirmation: Acarya Vidyanandi states that the word "syat" should be understood as indicative of Anekanta.
Swami Akalankadev's Equivalence: Swami Akalankadev equates Syadvada with Anekanta, defining Anekanta as the principle that rejects absolute assertions of existence, non-existence, permanence, impermanence, etc. He further elaborates that the indeclinable "syat" in the context of conditionalism negates absolute views.
Acarya Samantabhadra's Definition of Syadvada: Acarya Samantabhadra beautifully defines Syadvada as the abandonment of all absolute assertions, stating it is seven-angled and dependent on viewpoints, distinguishing what is to be rejected and what is to be accepted.

Practical Application and Universal Applicability:

Beyond Scriptures: The author stresses that Anekanta must be practiced in daily life, not just confined to scriptures.
Illustrative Examples: The text uses examples like the relative size of an amla compared to a mango versus a berry, or the equality of a king and a pauper in terms of humanity, to demonstrate the practical application of Anekanta. Relationships like father-son are also considered relative.
Substance and Modes: The perspective of substance (dravya) highlights the eternal aspect, while the perspective of modes (paryaya) explains origination and destruction. No object is truly destroyed; only its modes change. The example of gold jewelry being reshaped illustrates this: the form changes, but the gold remains. Similarly, wheat transforms into flour, bread, and waste, yet this transformation does not create a contradiction when understood through Anekanta.
Emotional Equanimity: An Anekanta follower remains unaffected by happiness or sorrow because they understand the transient nature of things. They are like the person who desires only gold, remaining neutral whether it's a pot or a crown. This principle applies to different philosophical views as well; an Anekanta proponent accepts that an object can be permanent and impermanent, one and many, dualistic and non-dualistic, always using "and" rather than "only."
Rejection of Absolutism: An Anekanta follower never claims an object is only permanent, or only impermanent, or only one, or only many.
Synthesis of Doctrines: Anekanta synthesizes all doctrines to reveal the true essence of reality.

The Seven Angles (Saptabhangi):

The article addresses the question of how an object can be both existent and non-existent, possessive and non-possessive, speakable and unspeakable.
The answer lies in the Saptabhangi (the seven-angled predication), which describes seven possible affirmations and negations that are consistent within an object when viewed from different perspectives or in response to specific questions. These seven angles are:
1. Perhaps it exists (Syadasti)
2. Perhaps it does not exist (Syannasti)
3. Perhaps it exists and does not exist (Syadasti Nast i)
4. Perhaps it is speakable (Syadvaktavyam)
5. Perhaps it exists and is unspeakable (Syadasti Avaktavyam)
6. Perhaps it does not exist and is unspeakable (Syannasti Avaktavyam)
7. Perhaps it exists and does not exist, and is unspeakable (Syadasti Nast i Avaktavyam)
The word "Syat" acts as a vigilant guard, preventing one quality from overshadowing another, thus protecting the rights of all described qualities. "Syat" does not imply doubt or mere possibility; rather, it indicates the prominence of a particular quality based on the speaker's intent, without implying misconception.

Acceptance in Other Philosophies:

The text mentions that other philosophical traditions have also acknowledged Anekanta, citing the Adhyatma Upanishad and the Vaisheshika Darshan (which discusses existence and non-existence).

Conclusion:

The author concludes by reiterating that grasping objects solely through an "ekanta drishti" (one-sided perspective) is insufficient for understanding reality. Anekanta is welfare-promoting and the foundation for universal religious harmony (sarvadharma samabhav).