Jain Theory And Practice Of Anekanta

This document is an excerpt from "Jain Theory and Practice of Anekanta" by Hemant Shah, published as part of "Gems of Jainism." It delves into the Jain philosophy of Anekantavada, often translated as "non-absolutism" or "the doctrine of manyness of reality."

Here's a comprehensive summary of the provided text:

1. Understanding Anekantavada:

• Literal Meaning: The term is broken down into "anek" (many), "anta" (aspects/attributes), and "vada" (doctrine/theory), signifying a "theory of manifold aspects."
• Philosophical Interpretations: Scholars variously describe it as "Relative Pluralism" (contrasting with the Upanishads' "Extreme Absolutism"), "Doctrine of manyness of reality," and "philosophy of doctrine of non-absolutism." The text favors "doctrine of non-absolutism" as it directly opposes absolutism or monism (ekantavada).
• Connection to Syadvada: Anekantavada is closely linked to Syadvada, the "theory of Conditional Predication" or "theory of relativity of propositions," which emphasizes that affirmations are true only under certain aspects or points of view.

2. Metaphysical Foundations of Anekantavada:

• Realistic and Relativistic Approach: Jainism views the universe as populated by innumerable material atoms and individual souls, which are separately and independently real.
• Innumerable Aspects of Reality: Each thing (vastu) and soul possesses an infinite number of characteristics. A "thing" (existent/Sat) is an entity comprising substance (dravya), attributes (guna), and modes (paryaya).
  • Substance (Dravya): The permanent essence.
  • Attributes (Guna): Qualities that are inseparable from the substance and are its permanent essence.
  • Modes (Paryaya): Changing states, involving the acquisition of new modes and the loss of old ones.
• Union of Permanent and Changing: Anekantavada arises from the concept of being as a union of the permanent (substance) and the changing (modes). This contrasts with the Upanishadic focus on the permanent and Buddhist focus on the changing, presenting them as two sides of the same reality.
• Objectivity of the Universe: Anekantavada recognizes the objective reality of the material universe, independent of mind or consciousness. This independence necessitates a principle of distinction, leading to the concept of manifoldness in reality and knowledge.
• Rejection of Absolutism and Nihilism: Anekantavada offers a solution to the conflict between absolutism (monism) and nihilism (extreme pluralism or nothingness), and also between materialism and idealism. It asserts that reality is not merely multiple, but each real entity is itself manifold.

3. Critiques and Appreciations of Anekantavada/Syadvada:

• Misunderstandings:
  • Sankara and Ramanuja's Criticism: Criticized Syadvada for allowing contradictory attributes in the same thing. The text clarifies that Jains do not claim contradictory attributes at the same time and place, but rather emphasize the manifold nature of reality.
  • Comparison to Western Theories: Syadvada is sometimes compared to Western pragmatism, theory of relativity, agnosticism, or skepticism, but the text clarifies that Jainism is realistic, unlike the idealistic bias of pragmatism, and its relativism is of a realistic type.
  • The Term "Syat": The term "Syat" (meaning "somehow," "perhaps," or "may be") is misunderstood as indicating uncertainty. It actually signifies the conditional or relative character of a judgment, not skepticism.
• Appreciations:
  • Inherent in Great Thinkers: Anekantavada's principles are seen in the ideas of thinkers like Einstein (reconciliation of opposites) and Hegel.
  • Prominent Figures: Mahatma Gandhi, Jawaharlal Nehru, Dr. Rajendra Prasad, Prof. A.B. Dhruva, Dr. H.S. Bhattacharya, and Dr. A.N. Upadhya have all expressed high regard for Syadvada, highlighting its contribution to intellectual tolerance, catholicity of thought, and understanding truth as multifaceted.
  • The "Heart" of Jain Metaphysics: Anekantavada is considered the core of Jain metaphysics, with Nayavada and Syadavada (or Saptabhangi) as its essential components.

4. Syadvada and Omniscience (Sarvajnatā):

• Coexistence of Relativism and Omniscience: The Jain theory of relativism (Syadvada) does not contradict its theory of omniscience (complete knowledge).
• Distinction: While both reveal truth, there are key differences:
  • Nature of Knowledge: Omniscience is simultaneous, while practical knowledge (Syadvada) is successive.
  • Result: Omniscience leads to bliss and equanimity; practical knowledge facilitates choice and rejection for self-realization.
  • Source: Omniscience arises after removing obstructions and is directly acquired by the soul, whereas practical knowledge may depend on sense perception.
  • Scope: Syadvada leads to relative and partial truth, while omniscience leads to absolute truth. Syadvada illumines reality indirectly, omniscience directly.

5. Dr. Radhakrishnan's View and Pandit Dalsukh Malvania's Response:

• Radhakrishnan's Criticism: Dr. Radhakrishnan noted that absolutism seems to have no place in non-absolutism.
• Malvania's Rebuttal: Pandit Malvania argues that the absence of absolutism is a feature, not a fault, of non-absolutism, as its purpose is to oppose various forms of absolutism. He also contends that the concept of Brahman (from Advaita Vedanta) is accepted by Jains as a partial truth within their framework.
• Both Relative and Absolute Accepted: Malvania suggests that non-absolutism accepts both the effable (describable) and ineffable aspects of reality. The absolute has its place within non-absolutism, but it is not the only place. Both Niscaya Naya (absolute perspective) and Vyavahara Naya (conventional/relative perspective) are considered true in Jainism.

6. Practice of Anekantavada:

• Bhagavan Mahavira's Example: The text outlines five conditions followed by Lord Mahavira for practicing non-absolutism:
  1. Freedom from Attachment and Jealousy: Cultivating a detached state.
  2. Attentiveness to Truth: Seeking truth with impartiality.
  3. Respect for Opponents: Pondering opponent's views respectfully and being critical of one's own.
  4. Discriminative Coordination: Integrating true elements from experience and discarding false pride.
  5. Self-Correction: Correcting oneself when mistaken.
• Soul Culture: Practicing non-absolutism requires soul culture through harmony and universal values like maitri (friendship), pramoda (gladness at others' fortune), karuna (compassion), and upeksa (forgiveness).
• Five Ways to Apply Anekantavada in Daily Life:
  1. Knowledge of Truth and Reality: Recognizing that our understanding of truth is always relative to certain aspects and not absolutely complete.
  2. Clarity about Extremes/Paradoxes: Understanding that seemingly opposite attributes can apply to the same entity from different perspectives.
  3. Acceptance of Ahinsa: Ahimsa (non-violence) is the root of Anekantavada. Kindness, tolerance, and mutual coexistence are essential for appreciating others' views. Ahimsa prevents dogmatism and fanaticism.
  4. Objectivity: Approaching situations without personal prejudice or one-sided conclusions. This involves being "in" the situation but not "of" it.
  5. Awareness (Consciousness): Thinking before speaking and acting, remembering the relative nature of truth.

Conclusion:

Anekantavada provides a balanced approach, avoiding the pitfalls of nihilism and absolutism, materialism and idealism. It fosters rationalism, breadth of vision, and proper evaluation of reality. The practice of Anekantavada involves cultivating inner qualities and applying principles of understanding, tolerance, and objectivity to everyday life. The text concludes by acknowledging that these five ways are fundamental but not exhaustive, and other equally valid applications may exist.