Multi Dimensional Significance Of Anekanta In Present Day Social Life

Here is a comprehensive summary of Kamla Jain's "Multi-dimensional Significance of Anekānta in Present-day Social Life," based on the provided text:

The paper argues that despite advancements in science, technology, and communication, contemporary society faces significant problems stemming from a "backward psychology" and a pervasive lack of social and emotional communication. This is evidenced by blind religious fundamentalism, anti-secular forces, fanaticism, and intolerance, exemplified by instances like acid attacks on women for not covering their faces, treason charges for expressing dissent, and controversies surrounding films and beauty pageants. The author posits that the Jain tradition, specifically its core principles of ahimsa (non-violence), anekānta (non-absolutism), and aparigraha (non-possessiveness), offers a solution.

Of these, anekānta is highlighted as the most crucial, as it underpins samyak-darśana (right attitude) and samyag-jñāna (right knowledge), which are prerequisites for samyag-caritra (right conduct)—the domain of ahimsa and aparigraha. Together, these form the triratnas (three jewels) leading to liberation.

Anekānta emphasizes that reality is infinitely complex and possesses innumerable aspects. Therefore, truth can only be understood from multiple points of view, much like the parable of the blind men and the elephant. No single perspective is entirely correct or incorrect, but rather provides a relative understanding. Anekānta, by encouraging the absorption of these multiple aspects, helps in comprehending a fuller picture of reality, avoiding extreme or one-sided views. The author draws a parallel to the "Rashomon effect," where events are subject to multiple interpretations. This attitude is seen as a foundational element for reducing conflicts, whether religious, social, political, or familial, and promotes a more tolerant and peaceful existence. Anekānta is described as the true spirit of ahimsa, extending beyond individual conduct to metaphysical and societal realms.

The paper further elaborates on anekānta through its corollaries:

• Nayavāda: This is the systematic process of understanding and analyzing objects or concepts from various perspectives. The seven nayas (Naigama, Samgraha, Vyavahāra, Rjusutra, Shabda, Samabhirudha, and Evambhūta) represent different analytical thought processes that consider general/specific senses, unity in diversity, particularity, the present moment, the function of words, etymological meaning, and context-specific meaning.

• Syādvāda: This provides a logical and verbal expression for the multiple possibilities identified by nayavada. It uses the Saptabhangi (seven-fold predication) including affirmation, negation, and inexpressibility, and their combinations (e.g., syāt-asti, syāt-nasti, syāt-asti-nāsti). These predications acknowledge that from one viewpoint something exists, from another it doesn't, and from a third it's inexpressible. Syādvāda promotes a cultured and civilized way of expressing thoughts that respects differing viewpoints, fostering an anti-dogmatic approach. The author clarifies that Syādvāda is not about doubt or skepticism but about comprehensively describing the multifaceted nature of reality.

The paper argues that in the modern social context, secularism, particularly its emphasis on respect for all religions and the protection of all citizens irrespective of religion or caste, is a modern interpretation of anekānta. This means the state doesn't favor any religion but tolerates and appreciates all, promoting unity and preventing religion-based conflicts. The author notes that this aligns with the needs of modern urban societies characterized by pluralism and mobility.

The influence of anekānta is also evident in various aspects of social life:

• Judicial System: The principles of natural justice, such as impartiality and hearing both sides, are implicitly rooted in the anekāntika attitude. A judge's unbiased approach and consideration of all evidence reflect this.

• Business Management: Effective business leaders utilize an anekāntika approach by integrating different departments and understanding diverse human psychologies to maximize output. This approach also sharpens analytical skills, objectivity, and empathy in personal growth.

• Medical Practice: The trend towards integrated medicine, combining different schools of thought (e.g., allopathy with Ayurveda), exemplifies an anekāntika attitude based on complementarity.

• Intellectual Sphere: Post-modernism and post-structuralism, which emphasize differences and tolerance of incommensurable ideas, resonate with the anekāntika approach of unity in diversity. The author finds intellectual satisfaction in the Jain tradition's foresight in sowing the seeds of these modern philosophical concepts.

The paper also notes similarities to anekānta in other traditions:

• Vedic Philosophy: The Upanishads describe the divine with seemingly contradictory attributes (moves and doesn't move), and Vedanta explains reality from multiple standpoints.
• Mahabharata: It advises respecting all faiths while retaining personal judgment.
• Buddhism: The philosophies of vibhajyavada (analytical doctrine) and the madhyama-marga (middle path) reject extreme views and embrace a balanced approach.
• The Quran: Its teaching of "to you your religion, and to me mine" embodies the "live and let live" philosophy.

In conclusion, anekāntavāda is presented as a powerful antidote to one-sided, narrow, dogmatic, or fanatical approaches to life's problems—metaphysical, societal, and familial. It has the potential to significantly reduce intellectual chaos and social conflict, fostering a more harmonious and understanding society.