Syadwad Darshan Aur Uske Upyogka Abhav - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Syadwad Darshan aur uske upyogka Abhav" by Bansidhar Pandit:

This essay, "Syadwad Darshan aur uske upyogka Abhav" (The Syadvada Philosophy and the Lack of its Application), by Bansidhar Pandit, argues for the essential nature of Syadvada, a core Jain philosophy, and laments its diminished application in contemporary society.

Understanding Syadvada:

Definition: The term "Syadvada" is a combination of "Syat" (meaning "from a certain perspective" or "relatively") and "Vada" (meaning "principle" or "doctrine"). Therefore, Syadvada is understood as the relative principle or doctrine of perspectivism.
Core Tenet: The essence of Syadvada lies in considering the perspective or viewpoint of oneself and others in their thoughts, words, and actions.
Necessity: Every thought, word, and action has a viewpoint, which determines its utility or inutility. Aligning our thoughts and actions with a specific viewpoint makes them beneficial. Conversely, acting against a viewpoint or without any viewpoint leads to ineffectiveness or even harm. Similarly, understanding others' actions requires considering their perspective to ascertain their truthfulness or falsehood. Without this, accurate judgment is impossible. The author emphasizes that the need for Syadvada is as fundamental as the need for food for life's stability.

The Development of Syadvada:

While the concepts and thinkers behind Syadvada are considered eternal, its active consideration arises from necessity.
The author posits that all worldly dealings are fundamentally based on Syadvada, even if people are unaware of its name.
The development of Syadvada is linked to its increasing necessity when its absence hinders functionality.
Tracing back to an ancient period of peace and happiness, the essay notes that the emergence of negative desires ("papvasana") led to the development of religious principles ("dharmatattva") as a means to curb these tendencies.
As restrictive circumstances (obstacles) increased, religious rules and guidelines also grew, shaped by the wisdom of individuals according to time and place. This led to diversity in religions and the formation of various groups.
Over time, these groups developed a harmful, exclusive tendency to deem themselves as following the true path while others followed falsehood. This intensified the field of philosophy, leading to an era of advocating one's own views and refuting others', plunging the world into darkness and conflict. Syadvada emerged as the sun to dispel this darkness.

Syadvada as an Integral Part of Jainism:

Syadvada is seen as the product of the logical reasoning of great souls who attempted to harmonize religious rules created in response to different times and circumstances, achieving remarkable success.
However, the inclusion of self-interest within the sentiment of public welfare caused this philosophy to be confined to one region.
Since these great souls were Jains, Syadvada eventually became the foundation of Jainism, while others developed aversion to the term.

Syadvada in Jain Practice:

The author cites Amritchandra Suri's eloquent description of violence through the lens of Syadvada as sufficient illustration.
Suri explains how the fruits of violence can be experienced by those who don't directly commit it, and vice-versa. The intensity of violence and its consequences vary based on intention, time, and the number of perpetrators and recipients. The essay provides several examples to illustrate the multifaceted nature of violence and how Syadvada is essential for understanding such complex phenomena.
The author also draws a parallel with political penal systems, suggesting they operate on similar principles, further illustrating the practical application of Syadvada in understanding concepts like violence.

Practical Application and Success of Syadvada in Jain Culture:

Jain culture has undergone changes, but those since Bhagavan Mahavir are considered historical.
The influence of Brahmanical culture grew significantly from the 15th-16th century onwards, especially after the decline of Buddhism and Jainism's relaxed grip.
The author believes that while Buddhism disappeared from India due to its failure to adapt its external form, Jains, understanding the importance of Syadvada and the prevailing socio-cultural circumstances, adopted Brahmanical culture to preserve their religion.
The immense influence of Brahmanical culture led Jain Acharyas to state that any local custom that did not compromise right faith (samyaktva) or vows (vrata) could be considered acceptable within Jainism. This strategy helped retain followers and ensure the continued existence of Jainism in India, unlike Buddhism.

Modern Errors and the Decline of Syadvada's Application:

The author argues that while past generations used Syadvada to establish their principles and conduct, current attempts to dismiss these without considering logic, Syadvada, and faith are misguided. Similarly, considering the examination of principles based on these factors as a sin is also a mistake. Both parties are unaware of the true essence of Syadvada.
Practices that are now disruptive, impractical, or condemned should be considered false, even if they were once beneficial. Conversely, current beneficial practices should be deemed true, even if they were once problematic.
Those who criticize contemporary Jain Acharyas for adopting Brahmanical culture without studying the then-prevailing circumstances are mistaken. Equally mistaken are those who attempt to impose ancient customs onto the present without considering current conditions. Both lack an understanding of Syadvada.
The widespread forgetfulness of Syadvada has led to internal discord among Jains, with each individual considering their own practices as the sole form of Dharma, disregarding others' teachings unless they align with their personal desires.

The Consequences of Diminished Syadvada Application:

Syadvada's original aim was to foster peace in human society by harmonizing all religions. However, other religious groups, driven by selfish desires, became intolerant and obstinate, making this goal unattainable.
Jains also succumbed to self-interest, developing a similar intolerance and obstinacy, leading them to become sectarian. Consequently, Syadvada's significance was reduced to mere sectarian validation, and Jainism began to be perceived as just another sect.
Jains started using their energy to strengthen their own sect, leading their Acharyas to maintain Jainism as a sect, as previously discussed.
The result is that today, as sectarianism exploits humanity, Jains are also significantly involved. The author concludes that despite being followers of Syadvada, Jains have failed to practically apply it, thus hindering the potential benefits of Syadvada for human society.

The Duty of the Present:

In this challenging and contemplative era, our duty is to make our lives beneficial to the world. If we fail to do so, we are not contributing to our afterlife either.
Simply possessing the knowledge of Syadvada does not allow us to influence others. Only actions have an impact.
We must dedicate our lives to the noble cause determined by Syadvada, making our lives useful to the world. This will not only bring peace but also dismantle India's tendency to constantly shout about "Dharma." It will also demonstrate the practical efficacy of Jainism's contribution to human society.