Jain Siddhant Ki Triveni Ahimsa Anekant Aur Aparigraha - Book Summary

Here's a comprehensive summary in English of the Jain text "Jain Siddhant ki Triveni Ahimsa Anekant aur Aparigraha" by Divya Bhatt:

This document, a chapter from the "Shrimad Jayantsuri Abhinandan Granth," explores the three foundational pillars of Jain philosophy: Ahimsa (Non-violence), Anekant (Multiplicity of Viewpoints), and Aparigraha (Non-possession/Non-attachment), as presented by the author Dr. Divya Bhatt.

Page 1: Introduction to Jain Philosophy and Ahimsa

The text begins by situating Jain philosophy within the historical context of the 8th to 2nd centuries BCE, a period of significant intellectual and spiritual revolution with the rise of great thinkers like Pythagoras, Socrates, Plato, Zarathustra, Confucius, the Upanishadic seers, Mahavir, and Buddha. Lord Mahavir, emerging in the early part of this era in India, is credited with organizing and coordinating the world around the principles of Ahimsa, Anekant, and Aparigraha, fostering a spirit of coordination, coexistence, and harmony.

Ahimsa (Non-violence):

Core of Jainism: Ahimsa is presented as the fundamental tenet of Jainism. It's not merely an outward physical action but encompasses the internal aspects of our inclinations.
Beyond Physical Action: Ahimsa prohibits actions that cause hurt to the hearts of any living being. This includes internal states like anger, ego, and lust, which can lead to harm.
Mahavir's Approach: Lord Mahavir's contribution was to analyze the subtle nuances of Ahimsa, both external and internal, and to establish that true Ahimsa can only be achieved through non-violent means. This approach aims to transform the heart and provide a new direction, filling life with self-empowerment.
Historical Context of Ahimsa: The text contrasts Mahavir's approach with the Vedic period where, although Rishis practiced Ahimsa, Kshatriyas were permitted to engage in violence for protection. When Kshatriyas misused their power, Parashuram's attempt to eradicate them with violence ultimately failed, highlighting the ineffectiveness of violence in establishing Ahimsa.
Psychological Dimension: Mahavir's Ahimsa is also a psychological principle. In states of agitation, anger, or mental imbalance, individuals lose their ability to discern right from wrong and cause harm, physically or mentally. Mahavir advocated for a balanced thought process.
Strength of Ahimsa: The text emphasizes the immense power of Ahimsa, capable of uniting the world. However, it notes that many Jain followers today are confined to the outward practices of Ahimsa, failing to grasp its true strength.
Ahimsa requires Strict Restraint: Ahimsa necessitates strict self-control and extends to subtle actions, words, and behaviors that cause suffering to any living being. The text suggests that practicing Ahimsa through the body is easier than through speech or thought. It calls for cultivating a sense of self in all beings.

Page 2: Anekant and Aparigraha

Anekantavada (Multiplicity of Viewpoints) / Syadvada:

Broad Principle: Anekantavada is described as a comprehensive principle of Jainism. Acharyas (scholars) have stated its vastness, noting that all objects from a lamp to the sky are imprinted with the seal of Syadvada.
Multiple Perspectives: Anekantavada accepts the concept of multiple viewpoints to reveal the true nature of an object. It integrates all perspectives that describe an object.
Example of a Parrot's Feather: An example is given of a parrot's feather, which, from a practical perspective (Vyavahar Naya), is described as rough and blue. However, from a spiritual perspective (Nishchaya Naya), it has five colors, two smells, five tastes, and eight touch sensations.
Infinite Qualities: According to Anekantavada, an object has infinite qualities. There is a difference between the perceivable form and the actual essence of an object.
Contradictory Qualities: Anekantavada posits that seemingly contradictory qualities like origination, decay, and permanence, or the accumulation of possessions and their steadfastness, can coexist within a single object.
Root of Conflict: When the tendency to accumulate possessions becomes excessive, it leads to conflict and animosity, destabilizing individual, social, and national systems. China is cited as an example of a nation affected by this "Parigraha pravritti" (tendency to accumulate).
Essence of Syadvada: The text explains Syadvada in simple terms through an analogy: When asked which is larger between the ring finger and the middle finger, one might say the ring finger is larger (comparing it to the smaller little finger). Then, if asked which is smaller between the same two fingers, one might say the middle finger is smaller (comparing it to the larger ring finger). This demonstrates how Syadvada allows for different, seemingly contradictory, perspectives on the same entity.
Jain Agamas and Anekant: The seeds of Anekantavada are found in Jain scriptures in various forms, such as product, destruction, permanence, substance, quality, modification, and the seven Nayas. Lord Mahavir integrated and clarified these within Anekantavada, enabling us to avoid many practical disputes and move towards a higher path.
Contribution to Indian Philosophy: The text notes that Indian philosophy has suffered significantly due to disputes. Jainism, through Anekantavada, has strengthened the spirit of coordination and established intellectual balance.

Aparigraha (Non-possession/Non-attachment):

Social Equality: Aparigraha is the foundation of Jainism's spirit of social equality. It is the vital life force for the practitioner.
Lifestyle: For the common person, it is a "way of life."
Beyond Material Possession: Aparigraha is not solely about minimizing and renouncing physical possessions to the extent possible. It also extends to limiting attachment to objects and individuals within personal, familial, and social spheres.
Renunciation of "Mine-ness": The true essence of Aparigraha lies in the renunciation of "mamata" (possessiveness or "mine-ness"). This leads to a state of natural detachment.
Consequence of Excessive Accumulation: The tendency to accumulate possessions, when taken to an extreme, fosters conflict and animosity, disrupting personal, social, and national order.

Conclusion:

The document concludes by stating that the three principles – Ahimsa, Anekant, and Aparigraha – are not separate but three facets of a single doctrine. Ahimsa represents the conduct, Anekant the thought, and Aparigraha the behavior. These principles elevate human life on the upward steps of consciousness.

The author, Dr. Divya S. Bhatt, has a special study in linguistics and stylistics. The text emphasizes the need for Jainism to correctly present its principles in the present day, advocating for Ahimsa to be implemented universally through "mind, speech, and action," not just confined to dietary restrictions. Furthermore, through Anekant and Aparigraha, Jainism should strive to establish a new perspective and a new order, actively presenting the true essence of Jainism. The enduring power of Mahavir's teachings, tested by his own life, cannot be diminished by time. The text concludes with a poetic couplet honoring Jayantsen Suri for his good deeds.