Syadwad Ka Sahi Arth

Here's a comprehensive summary of the provided Jain text, "Syadwad ka Sahi Arth" by Dalsukh Malvania, focusing on the concept of Syadvada:

The text, "Syadwad ka Sahi Arth" (The True Meaning of Syadvada) by Dalsukh Malvania, argues that Syadvada is fundamentally about the pursuit of truth and leads to synthesis and harmony.

Malvania begins by explaining that India has many philosophical schools, each arising from a particular perspective or emphasis on different aspects of an object. He states that these philosophies become erroneous only when this perspective hardens into dogma or prejudice. He observes that it's a common practice for philosophical systems to dismiss opposing viewpoints as false.

The author then addresses a potential misunderstanding within Jainism itself. Jainism, being an Anekantavadi (multi-faceted, non-one-sided) philosophy, also asserts, "Tameva Sachcham, Jaim Jinehi Paveiyam" (That alone is true, which has been proclaimed by the Tirthankaras). This statement might seem to imply that other philosophies are false. However, Malvania clarifies that from an Anekantavadi perspective, it's impossible to label other viewpoints as absolutely false. Instead, this assertion should be understood to mean that other philosophies are considered false only when they assert their claims with exclusive insistence (ekantik agraha). If they present a particular aspect of reality, they are not false; rather, they fall under the category of 'naya' (partial viewpoints). This distinction between 'naya' and 'durnaya' (wrong or partial viewpoint) is crucial.

Malvania emphasizes that complete truth cannot be fully expressed in language. Language can only articulate fragments of reality. This is why even omniscient beings can only express portions of what they know through speech. Therefore, declaring another's statement as false is a significant offense, and an Anekantavadi would not do so.

The author strongly condemns the interpretation of "Tameva Sachcham" as a dogmatic assertion that Jainism alone is true and all other philosophies are false. He deems this to be a result of kadagraha (blind adherence or prejudice) and completely contrary to the spirit of Jain and Anekantavadi thought. He asserts that it is imperative for Jains to avoid such prejudice, otherwise, they cannot truly be Anekantavadis.

In support of this, Malvania cites Acharya Jinvadra, who, while accepting "Tameva Sachcham," also stated that Jainism is the synthesis of all so-called false philosophies in the world. If these so-called false philosophies were entirely false, how could their synthesis constitute true understanding? This implies that these philosophies are not entirely false; they are considered false only due to their dogmatic insistence. The truthful essence (satyansh) within them, when combined, forms complete truth.

Malvania concludes that Syadvada, or Anekantavada, is the life-giving force for philosophies, capable of making even the seemingly false appear true by focusing on the truth. The key is to direct one's vision towards truth, not falsehood. If one seeks truth, they will find it everywhere; if one seeks falsehood, they will find it everywhere. To be an Anekantavadi, one's perspective must be truth-oriented.

He reiterates that qualities and faults exist everywhere. The observer's perspective determines what they see – the one who looks for good will find good, and the one who looks for faults will find faults. Therefore, Syadvada is the only refuge from erroneous perspectives. The need is to engage in the pursuit of truth, a pursuit that eliminates conflict and fosters synthesis. When harmony is achieved in life, both worldly and spiritual success is assured.