Mahavir No Syadwad

This document is a comprehensive explanation of Lord Mahavir's philosophy of Syadvada, written by Jayendra Shah. The text begins by highlighting the profound gift of Ahimsa (non-violence) and Anekantavada (non-absolutism) that Lord Mahavir bestowed upon the world, emphasizing their interdependence. It states that without the Anekant perspective, the complete practice of Ahimsa is impossible.

The author then delves into the definition of Syadvada, citing Acharya Shri Hemchandrasuri, who defines "Syadvada" as that which denotes "Anekanta." Anekantavada, in turn, is the acceptance of multiple, even seemingly contradictory, attributes within a single entity. The text uses the analogy of people identifying a man as a father, son, uncle, or minister based on different relationships, or the blind men describing an elephant by touching only one part, to illustrate the concept of partial versus complete understanding. It also uses the example of a shield with gold on one side and silver on the other, illustrating how observing only one side leads to incomplete knowledge.

The core of Syadvada, as explained, is the understanding that every object has three fundamental characteristics: Utpad (creation/origination), Vyay (destruction/cessation), and Dhrouvya (permanence/continuity). This is exemplified by the process of transforming a necklace into earrings. The necklace is destroyed, the earrings are created, but the gold itself remains. Jain philosophy calls the permanent essence "Dravya" and the changing states "Paryaya." Thus, according to Syadvada, an object is neither exclusively permanent (nitya) nor exclusively impermanent (anitya), but rather both permanent in its essence and impermanent in its states.

The text further elaborates on Syadvada through the concept of Saptabhangi (the sevenfold prediction), which provides different ways of predicating or describing an object. These seven predictions are:

1. Asti (It is)
2. Nasti (It is not)
3. Asti-Nasti (It is and it is not)
4. Avaktavya (Ineffable/Cannot be described)
5. Asti-Avaktavya (It is, but indescribable)
6. Nasti-Avaktavya (It is not, but indescribable)
7. Asti-Nasti-Avaktavya (It is, it is not, and it is indescribable)

Each of these predictions is qualified by "Syat" (in a certain respect or from a certain viewpoint), acknowledging that no statement is universally absolute. The document uses the example of the soul (Atma) to illustrate this: it is permanent in its essence but impermanent in its states of infancy, youth, and old age.

The document then discusses the Five Compounding Causes (Pancha Samavayi Karan) in Jainism, which are crucial for understanding the principle of cause and effect as presented through Syadvada:

1. Kaal (Time)
2. Swabhav (Nature/Inherent Quality)
3. Purva Karma (Previous Karma)
4. Udyam (Effort/Human Endeavor)
5. Niyati (Destiny/Predetermined Outcome)

It is argued that adhering exclusively to any one of these causes is considered Mithyatva (false belief), while acknowledging and integrating all of them appropriately constitutes Samyaktva (right belief and conduct).

The text also emphasizes the necessity of the synthesis of knowledge and action for liberation, drawing an analogy to a blind man and a lame man working together. Knowledge without action is considered lame, and action without knowledge is considered blind.

The document distinguishes between Nishchaya Drishti (Ultimate Viewpoint) and Vyavahar Drishti (Conventional Viewpoint). Nishchaya Drishti focuses on the ultimate, essential nature of reality, while Vyavahar Drishti deals with the practical, conventional aspects. Both are considered important and complementary in Jainism.

The concept of Pramana (valid knowledge) and Naya (partial viewpoint) is explained. Pramana provides comprehensive knowledge, while Naya offers a partial understanding. The seven Nayas (Nigama, Sangraha, Vyavahara, Rju-sutra, Shabda, Samabhirudha, and Evambhuta) are described as different lenses through which reality can be viewed, each offering a specific perspective.

The document then introduces the Four Nikshepas (modes of presentation): Nama (name), Sthapana (designation/representation), Dravya (substance), and Bhava (state/quality). These are explained as tools for understanding and communicating reality from different angles.

The text also touches upon Kartavya-Akartavya Viveka (discrimination between duty and non-duty), highlighting how the same action can lead to bondage or liberation depending on the intention and attachment of the doer. This is also explained through the lens of Anekantavada.

The latter part of the document traces the historical development of Syadvada, mentioning prominent Jain Acharyas who elaborated on this philosophy, such as Bhadrabahuswami, Umaswati, Siddhasena Divakarasuri, Samantabhadra, Mallavadi, Jinabhadragani Kshamashramana, Akalanka, Haribhadrasuri, Vidyānanda, Manikyanandi, Prabhachandra, Abhayadevasuri, Vadidevasuri, and Hemchandracharya. It also draws parallels between Syadvada and philosophical concepts in Western thinkers like Hegel, Bradley, William James, and also references ancient Indian texts like the Upanishads and Vedic hymns that express similar dialectical or paradoxical ideas.

The document concludes by emphasizing that Syadvada promotes broad-mindedness, tolerance, and harmonious coexistence. It argues that Syadvada is the key to resolving conflicts, understanding different perspectives, and achieving inner peace and societal harmony. The author asserts that all worldly affairs function based on the Anekant (Syadvada) perspective and that true understanding comes from integrating these diverse viewpoints. Syadvada is presented as the ultimate solution to all worldly discord and a path to true spiritual understanding.