Syadwad Ek Samiksha - Book Summary

Here's a comprehensive summary of the provided Jain text, "Syadwad Ek Samiksha" by Mavji K. Savla, focusing on the explanation and defense of Syadvada:

Syadvada: A Review - A Profound Contribution of Jain Philosophy

The text "Syadvada Ek Samiksha" by Mavji K. Savla highlights Syadvada as a unique and valuable contribution of Jain philosophy to the world's philosophical landscape. The author asserts that a proper understanding of Syadvada is essential for comprehending Jainism and its truthfulness.

Core Concepts of Syadvada:

Reflecting Infinite Qualities: The commentator Hemchandracharya defines Syadvada as stemming from the concept of "anekantatmak dravya" (substance with infinite qualities). Every object possesses numerous, often contradictory, qualities. Syadvada acknowledges this inherent multiplicity of attributes within any given entity.
"Syat" - The Prefix of Relativism: The core of Syadvada lies in the prefix "Syat" (meaning "perhaps," "in some way," or "from a particular perspective"). Attaching "Syat" to any statement signifies that the assertion is true only from a specific viewpoint or with a particular qualification. It implies that the statement's truth is limited to that context and could be otherwise in different contexts.
Against Exclusive Particularity (Ekantavada): Syadvada stands in direct opposition to Ekantavada, the belief that something is solely and exclusively true in one way. The author argues that declaring any single perspective as absolute truth leads to the "Fallacy of Exclusive Particularity." This is further supported by the observation that even modern Western Neo-Realists are moving away from exclusive viewpoints.

The "Blind Men and the Elephant" Analogy:

The text employs the well-known analogy of blind men describing an elephant. Each blind man, touching a different part of the elephant, offers a description that is true from their limited perspective but fails to capture the elephant's entirety. This analogy illustrates how different philosophical schools, like the blind men, often focus on specific aspects of reality, leading to disagreements. Syadvada, by advocating for the "Syat" prefix, encourages acknowledging these partial truths.

Syadvada and Jainism's Pluralistic View:

Dr. Radhakrishnan's description of Jainism as "Pluralistic Realism" is cited. This highlights Jainism's acceptance of multiple substances and its realistic view of the world. In contrast, Sankhya's dualism (Purusha and Prakriti) and Vedanta's monism (Brahman) are presented as more limited perspectives. Jainism, through Syadvada, embraces the reality of each individual soul and the existence of the world as a tangible entity.

The Seven-Fold Predication (Saptabhangi Naya):

Syadvada is further explained through the Saptabhangi Naya, a system of seven-fold predication. Each of these seven "nay" (standpoints or judgments) is qualified by "Syat," indicating their relative truth. These nay represent different ways of describing an object or its qualities:

Syat Asti (It is): Acknowledges existence from a particular perspective.
Syat Nasti (It is not): Acknowledges non-existence from a particular perspective.
Syat Asti Nasti (It is and it is not): Combines both affirmation and negation, showing a nuanced reality (e.g., a pot is in the room but not on the roof; it's a clay pot, not a gold one).
Syat Avaktavya (It is indescribable): Represents aspects that are difficult to articulate or are indeterminate (e.g., the color of a pot might be unclear due to darkness).
Syat Asti Avaktavya (It is and it is indescribable): Combines assertion with indescribability.
Syat Nasti Avaktavya (It is not and it is indescribable): Combines negation with indescribability.
Syat Asti Nasti Avaktavya (It is and it is not and it is indescribable): A comprehensive combination of the previous nay.

These nay are understood in relation to four bases: substance (dravya), space (kshetra), time (kal), and mode (bhava).

Critiques of Syadvada and Their Refutation:

The text addresses criticisms leveled against Syadvada, primarily from Buddhist and Vedantic traditions.

Co-existence of Opposites: Critics like Dharmakirti and Shankara argued that Syadvada's claim for the co-existence of contradictory qualities (like existence and non-existence) in the same object is impossible, akin to light and darkness coexisting.
Self-Contradiction: Vedantins also argued that if all nay are merely probable, then Syadvada itself becomes a probable or partial truth, creating a logical paradox.

The author refutes these criticisms by emphasizing that the critics misunderstand Syadvada's core principle. The apparent contradictions arise from considering the same object from different perspectives (nay), based on substance, space, time, and mode. The analogy of "darkness under a lamp" illustrates that light and darkness can coexist in different spatial contexts.

The criticism of Syadvada leading to "skepticism" is also dismissed, as the author argues that Syadvada, by presenting multiple, focused viewpoints, actually clarifies and solidifies statements rather than creating uncertainty.

Regarding Shankara's self-contradiction argument, the author suggests that if Vedanta's arguments for Brahman are understood as different nay, then Vedanta itself becomes partial according to its own logic.

Syadvada as a Tool for Understanding Limitations:

Syadvada acknowledges the limitations of human perception, intellect, and senses. The text clarifies that Syadvada doesn't claim truth itself is partial, but rather that our perception of truth is often partial due to our inherent limitations. Syadvada is presented not as ultimate reality but as a "wise path" or method for perceiving truth.

Syadvada and Tolerance:

Jainism, through Syadvada, does not subscribe to the exclusionary doctrines found in some other religions that claim exclusive salvation. The text mentions the concept of "swayambuddha siddha" (self-enlightened liberated souls) within Jainism, indicating that liberation is not limited to a specific creed.

Syadvada and Scientific Inquiry:

The text draws a parallel between Syadvada and John Stuart Mill's methods of inductive logic (Method of Agreement, Method of Difference, etc.). It suggests that the initial steps of Mill's methods bear resemblance to the first three nay of Saptabhangi. This highlights Syadvada's nature as a rigorous method for verifying facts.

The Essence of Syadvada:

The true essence of Syadvada is described as equanimity (samabhava), patient respect for others' views, and an open, prejudice-free approach to self-inquiry. The quote by Oliver Wendell Holmes, "The mark of a civilized man is his willingness to re-examine his most cherished beliefs," is presented as embodying this spirit.

Tradition of Scholarly Debate:

The deep understanding and critical examination in Indian philosophy, contrasting with a perceived lack in Western thought, is attributed to a strong tradition of scientific and healthy scholarly debate, encapsulated in the maxim "Vade Vade Jayante Tattvabodhaḥ" (Through debate, truth is born). The aim of such debate is knowledge, not mere argumentativeness.

In conclusion, "Syadwad Ek Samiksha" presents Syadvada as a sophisticated philosophical framework that promotes intellectual humility, tolerance, and a nuanced understanding of reality by acknowledging the relativity of knowledge and the multifaceted nature of truth. It is a method for navigating complex truths without falling into dogmatic absolutism.