Samanvay Ka Marg Syadwad

Here's a comprehensive summary of the Jain text "Samanvay ka Marg Syadwad" by Dr. Arunlata Jain, based on the provided pages:

The Path of Synthesis: Syadwad

This text expounds on Syadwad, a fundamental principle of Jain philosophy, highlighting its significance as a tool for reconciliation, understanding truth, and fostering peace in individual and societal contexts.

Syadwad as an Indefensible Fortress of Jainism:

The author begins by quoting Mahamahopadhyaya Pt. Swami Ram Mishra Shastri, who described Syadwad as an "indefensible fortress of Jain philosophy" impenetrable to opposing arguments. Syadwad is presented as a specialized methodology within Jainism that elaborates on the principle of Anekanta (non-one-sidedness or multi-faceted nature of reality) by presenting infinite aspects of an object from different perspectives.

The Problem of One-Sided Views and the Solution of Syadwad:

The text argues that exclusive, partial, or fragmented perspectives (ekantik, ekanshik, ekangik drishti) lead to conflict in society, nations, and the world. Syadwad acts as a remedy for these conflicts and brings a closer understanding of truth. It is described as a scientific method that illuminates and activates situations that are otherwise clouded by ignorance.

The Meaning of Syadwad:

Syadwad is a compound word formed from "Syat" and "Vad." "Syat" signifies relativity, and "Vad" means statement. Therefore, Syadwad is a statement qualified by "Syat." This methodology doesn't negate other qualities of an object but rather subordinates them to emphasize a particular quality based on the immediate context.

Sakaladesh and Vikladesh Perspectives:

The use of "Syat" with a statement negates an exclusive viewpoint. Sakaladesh drishti (comprehensive perspective) views the infinite qualities of an object, while Vikladesh drishti (partial perspective) focuses on one particular quality, making others secondary. Sakaladesh is associated with Pramana (universal knowledge) which grasps an object in its entirety, without prioritizing specific attributes. Vikladesh is associated with Nay (partial knowledge) which emphasizes a specific attribute. Pramana acknowledges that an object can be partially existent (Syat Asti) and that these various attributes exist in the object without contradiction. The sevenfold predication (Saptabhangi) arises from Pramana when it considers the main qualities of an object.

The Multiplicity within an Object:

An object possesses infinite qualities and is the basis of multiple states or manifestations. The term "many" refers to the inherent, both expressed and unexpressed, opposing qualities within an object. For instance, an object can be eternal (from the perspective of its substance) and non-eternal (from the perspective of its modes or transformations). The word "Syat" primarily indicates the existence of an object, leading to an understanding of Anekanta and correct one-sidedness. The inability to grasp the infinite qualities of an object leads to exclusive viewpoints. It is impossible to fully express truth through speech alone; the described attribute becomes primary, and others become secondary.

Syadwad as a Harmonizing Perspective:

Exclusive viewpoints strip away the beauty of an object. The world is full of contradictory elements. For example, arsenic, though poisonous, can be life-saving when administered correctly by a physician. This demonstrates that both perspectives are inherent in the substance. A harmonizing, mutually friendly perspective reveals the true, agreeable nature of an object.

Syadwad: A Gift of Lord Rishabhadeva:

Syadwad is not new; it was propounded by Lord Rishabhadeva. Lord Mahavir's time saw a shift in context, and he presented it in a new way to make it understandable to the common people. Even today, many fail to grasp Syadwad, mistakenly equating "Syat" with the Arabic "Shayad" (perhaps), leading to its misinterpretation as skepticism. Scholars like Shankaracharya also failed to understand its meaning. The apparent paradox of an object being both eternal and non-eternal, one and many, sayable and unsayable, is resolved by Syadwad. It doesn't negate these opposing elements but supports them, revealing that the true nature of reality can only be understood through various relative perspectives. This principle of relativity is fundamental to both science and religion, as exemplified by Einstein's theory of relativity.

Syadwad: A Matter of Daily Practice:

Syadwad is essential for daily life; its utility must be accepted for the smooth functioning of the world. Even those who oppose Anekanta practice it in their lives. Syadwad is a universal currency, and no object lies outside its scope. Jain acharyas have conveyed this profound principle to the masses through their literature. Acharya Akalankadeva, in the Tattvartha Rajavartika, states that the essence of an object lies in its self-comprehension and its absence in relation to others. These affirmative and negative perspectives are explained through the dual attributes of existence (Asti) and non-existence (Nasti).

Syadwad is Satyagraha (Truth Force):

Syadwad keeps us aware that the world has multiple forms, aspects, and qualities. Due to limited comprehension, humans grasp only one form, aspect, or quality and, in their pride, argue with those who perceive different aspects. This leads to a blockage of progress for both parties. This narrow-mindedness is the cause of wars, destruction, and animosity in the world today. Syadwad is Satyagraha, meaning that just as your perspective contains truth, so does others'. One's own viewpoint should not be considered the sole truth.

Syadwad as the Basis for Treating Others as Oneself:

Western philosophy often focuses on disintegration, while Indian philosophy strives for synthesis, emphasizing eternal human values over material arrangements. Social organization is crucial for individual development and achieving life goals. A social system that removes obstacles is necessary. True development is impossible without realizing spiritual equality. Inequality is the root cause of societal disintegration, which can only be overcome by treating everyone as oneself. Treating others as oneself is possible only by adopting an Anekanta perspective. For societal progress, self-determination along with self-discipline is essential. One should not misuse one's power over others or impose one's authority, as excessive external control weakens the individual. Therefore, relativity is necessary for true understanding and expression of truth. One-sided perspectives driven by desire for power and position prevent others from getting opportunities, leading to dissatisfaction. Syadwad is a significant contribution of Jain philosophy to India and the world, capable of resolving these issues.

Avoiding the Tendency of Accumulation:

Inequality also stems from greed, which leads to the tendency of accumulation and attachment, fostering a sense of possessiveness. This, in turn, gives rise to injustice, oppression, and exploitation, creating disparities between the rich and the poor. Syadwad of Jainism clarifies that every individual has existence, and just as one exists, so does another; one's needs are similar to another's. The realization that excessive accumulation by one deprives others eradicates the tendency of possessiveness, bringing balance to the social order. Syadwad is the foundation of spiritual life and also organizes worldly life, serving as a cornerstone for democracy. Anekanta is a vast ocean capable of absorbing rivers of one-sided thoughts.

Syadwad Prevents Mental Stress:

A harmonizing perspective is necessary to resolve interpersonal disputes. Syadwad prevents mental stress. Without this perspective, all relationships – familial, social, national, and international – become fraught with tension, conflict, and struggle. Therefore, embracing Anekanta and Syadwad is essential for avoiding these and for leading a balanced life.

International Recognition of Syadwad:

Foreign scholars have acknowledged the importance of Syadwad. Professor Hermann Jacobi wrote that the principles of Jainism are very important for ancient Indian philosophy and religious practice, and that Syadwad opens the door to all truthful ideas. Today's world is complex and conflict-ridden, with nations distrusting each other. Each nation considers itself powerful, with the potential for aggression at any moment. Despite material achievements, humanity is inwardly fearful. Nations with similar wealth form blocs to suppress others, creating widespread chaos. To resolve bloc politics, peace can be established by adopting non-alignment, which is based on Syadwad.

Lord Mahavir's Perspective and the Synthesis of All Philosophies:

Lord Mahavir stated that no doctrine or principle is inherently false. Even truths accepted by opponents are valid because they contain constructive elements. Neglecting them due to their incompatibility with one's own truth gives rise to destructive tendencies. It is true that humans cannot grasp the complete nature of an object simultaneously, otherwise, they would become omniscient. There is no single path to knowing all aspects of truth. Syadwad is free from dogmatism. By adopting this principle, one should accept national policies and also adopt acceptable aspects of other nations' policies, just as one accepts the ideas of others as true and authentic. Respect for other nations' policies and their universality is essential. When a single "ism" is considered absolutely true and all others false, a dialectical situation arises. Syadwad can refine intolerance and arbitrary ideologies, giving them new form. The teaching of Syadwad inspires respect and affection not only for oneself but for all humanity, leading towards synthesis. Syadwad harmonizes all philosophies beyond Jainism. Jain philosophers state that the doctrines of Buddhists, Vedantists, Sankhyas, and Mimamsakas are all encompassed within Nayavada (the doctrine of Nay or perspective). The Buddhist view is based on Rujusutranaya, Vedantic on Sangrahanaya, Nyaya-Vaisheshika on Naigamanaya, and Mimamsakas on Shabdanaya. All these Nayas, though seemingly contradictory, together form the right understanding. A true Anekantavadi does not harbor animosity towards any philosophy. They view all Nay-based philosophies with affection, like a father views his sons, because an Anekantavadi cannot have less or more intelligence. Truly, the one who supports Syadwad and maintains an equal attitude towards all philosophies is qualified to be called a scholar. Equanimity is the core secret of scriptures; without it, even knowing a single word of scripture is futile. True scholarship lies in understanding all philosophies equally through Syadwad. Equanimity is the essence of scriptures; that alone is true spiritual discourse; anything else is childish babbling. Even knowing one word with equanimity is equivalent to a crore of scriptures.

In essence, "Samanvay ka Marg Syadwad" argues that Syadwad is an indispensable principle for understanding the multifaceted nature of reality, resolving conflicts, fostering social harmony, and achieving spiritual enlightenment. It promotes a perspective of relativity, acceptance, and synthesis, urging individuals and societies to embrace a balanced and inclusive approach to truth and life.