Syadwad Aur Ahimsa

Here's a comprehensive summary of the provided Jain text, "Syadwad aur Ahimsa" by Saubhagyamal Jain, in English:

The book "Syadwad aur Ahimsa" (Relativity and Non-Violence) by Saubhagyamal Jain posits that Syadwad (the doctrine of conditional predication or relativity) and Ahimsa (non-violence) are the very soul of Jainism. The author argues that without these two fundamental principles, Jainism would cease to exist, much like a living being without its soul.

The text emphasizes that these two concepts are inseparable and intrinsically linked. Syadwad inherently contains the spirit of Ahimsa, and Ahimsa, in turn, embodies Syadwad. Ahimsa is presented as the supreme principle in Jain philosophy, applied to every aspect of life.

Beyond the mere prohibition of harming living beings, Jain philosophy extends the concept of Ahimsa to "intellectual non-violence." This arises from the understanding that human beings, with their limited knowledge and capacity for thought, will naturally hold differing perspectives on any given object or issue. Since every object in the universe is described as having infinite attributes (anantadharma), it's impossible for a single individual to grasp all its facets simultaneously. Therefore, any personal opinion is likely to be a partial truth.

The author criticizes the tendency of individuals and religions to cling to their partial truths, believing them to be the absolute truth. This dogmatism, fueled by attachment and ego, leads to conflict and intolerance. The text points to historical instances where religious intolerance has resulted in heinous acts, often justified as paths to salvation. The author notes that religious intolerance has been a greater cause of atrocities than any other factor in history, highlighting how humans have misused the inherent strength religion provides, often due to "intellectual violence" stemming from ego and prejudice.

The text attributes the inception of a movement to address this situation to Mahatma Mahavir, the last Tirthankara of Jainism. Mahavir lived in a time when numerous philosophical schools and religious leaders propagated their own doctrines, leading to debates, animosity, and the erosion of the true spirit of religion. Jain scriptures mention 363 prevailing viewpoints at Mahavir's time, and Buddhist literature indicates around 62 or 63. The number itself is less important than the widespread confusion and religious intolerance among the populace.

Mahavir's profound insight was that all these differing views represented partial truths. He advocated for abandoning rigid adherence to one's own viewpoint to achieve a comprehensive understanding of reality. This led to the development of "Anekanta-vada" (the doctrine of manifold aspects), a new methodology for understanding every question and object.

Specifically, Mahavir introduced the "Saptabhangi" (the sevenfold predicate), a method of analyzing any object or question from seven different perspectives (nayas). The verbal expression of this methodology is termed "Syadwad." The core of Anekanta-vada is non-attachment (anagrah) rather than attachment to any single viewpoint. It encourages an open-minded and liberal approach, recognizing that others holding different perspectives may also possess a degree of truth. While adherents of one-sided views emphasize "only" their truth, followers of Anekanta embrace the "also" of other truths. In essence, Mahavir presented Syadwad as an example of religious tolerance and universal harmony.

The period following Mahavir's Nirvana up to the 5th century CE is called the "Agam Yuga," and the subsequent period until the 8th century CE is known as the "Anekanta Yuga," during which Jain scholars produced extensive literature on Anekanta. The author highlights the unique, impartial, and liberal logical approach of Jain scholars, citing the example of Hemachandracharya's praise for any great soul who has conquered passions, irrespective of their religious affiliation. Another Jain Acharya is quoted as stating, "I have no partiality for Vira (Mahavir), nor animosity towards Kapila and others. Whosever speech is logical, I accept it." This demonstrates a commitment to reason above sectarian dogma. The text also notes that some Jain scholars expressed distress over the rigid, one-sided views held even by followers of Mahavir, emphasizing that true liberation (moksha) comes from freedom from passions (kashaya), not from adhering to specific doctrines or practices.

The author acknowledges that even outside Jainism, similar principles of relativity can be found, such as the Vedic saying, "The wise call the One Reality by many names." The text quotes a verse emphasizing that embracing diversity is a sign of intelligence.

The author addresses potential misinterpretations of Syadwad by some non-Jain scholars, who have mistaken it for skepticism or indecisiveness. Jain scholars refuted this by using the analogy of churning curd. The author also points out the similarity of Syadwad to the European concept of "relativity," citing an example of a line being both big and small depending on the comparison.

The underlying sentiment of Syadwad is also seen as analogous to the functioning of a democratic parliamentary system, where the opposition party plays a crucial role. The ruling party acknowledges the possibility of criticism and the validity of alternative policies for the good of the nation. This can be termed "political Syadwad."

The text reiterates that Syadwad is an integral part of Ahimsa, specifically "intellectual non-violence." Ahimsa remains the paramount principle in Jainism, with Mahavir declaring it to be the eternal and unchanging dharma practiced by all Tirthankaras.

However, the author notes that there has been considerable misconception in India regarding Jain Ahimsa. Some consider it impractical, while others deem it applicable only to personal life and not to social or political issues. This criticism, the author argues, stems from a lack of complete understanding of Jain philosophy.

While Jainism advocates for abstaining from harming any living being, including earth, water, fire, air, plants, and mobile creatures, it also acknowledges the impossibility of a completely non-violent existence for any living being. This is because even sustenance requires the unintentional harm of minuscule organisms (like those in air). Therefore, Jain teachings emphasize living life with carefulness to avoid accumulating negative karma.

The text highlights the profound impact of Jainism on Indian life and culture, particularly in its emphasis on non-violence. The application of Ahimsa for resolving collective issues has been successful in India. Jain scriptures address not only individual duties but also responsibilities in collective life (village, city, nation).

The author draws a parallel between the Jain emphasis on collective action and Mahatma Gandhi's leadership in India's struggle for independence through non-violent resistance. This "non-violent war" is presented as a significant, perhaps unprecedented, collective application of Ahimsa in history. The author contrasts this with historical examples where violence was considered necessary, such as in the Mahabharata, where conflict between brothers was deemed unavoidable, or when warfare was used to guide adversaries towards righteousness (as in the Ramayana).

The summary concludes with a poignant observation about the current state of non-violence in the world. The author laments that while Gandhi's era initiated a new direction for non-violence, it is not receiving sufficient encouragement today. The absence of a charismatic leader like Gandhi means that the philosophy of non-violence is not gaining the prominence it deserves. The author notes that global politicians often resort to violent warfare to resolve conflicts, citing China's invasion of India over border disputes as an example, which forced peace-loving India to defend itself. The text expresses a fervent wish for society to produce another gem of a person like Gandhi who can effectively champion the principles of Ahimsa.