Syadwad Sahitya Ka Vikas

This document, "Syadwad Sahitya ka Vikas" by Anandrushi, is a comprehensive exploration of the development of Syadvada (the doctrine of manifold aspects or conditional predication) in Jain literature. It traces the evolution of this core Jain principle, intertwined with the other fundamental principle of Ahimsa (non-violence).

The text highlights that Jainism's two pillars are Ahimsa and Anekantavada (the doctrine of non-absolutism or multi-sidedness), with Lord Mahavir emphasizing both physical and mental Ahimsa. He believed that true welfare and liberation come from equanimity, which is achievable only through understanding the true nature of reality. Any thought, word, or action contrary to this leads to violence. Therefore, Mahavir taught that truth is apprehended differently by each individual based on their perspective of substance, place, time, and state. This implies that all philosophical viewpoints are true from a certain perspective. Only by harmonizing these views, based on their factual reality, can the root of violence and conflict be eradicated.

The text notes that the concept of Anekantavada is found in ancient Jain scriptures. For instance, it cites an exchange between Gautama Ganadhara and Lord Mahavir about the soul being knowledge-bound or ignorance-bound. Mahavir's response suggests the soul is inherently knowledge-bound, yet also capable of being in an ignorant state, indicating a multi-faceted nature. Similarly, scriptures like Gnatudharma-katha and Bhagavati Sutra describe reality as one from the perspective of substance, many from the perspective of knowledge and perception, existing from one viewpoint, non-existing from another, and ineffable from yet another.

The author points out that while ancient texts contain precursors to Syadvada, such as the "tripadi" (origination, decay, permanence) and terms like "siy atthi" (somewhat exists), "siy natthi" (somewhat does not exist), and references to substance, quality, and modes, the seven bhangas (canonical divisions of Syadvada) are not explicitly mentioned. The development of Syadvada gained momentum with the commentaries on these scriptures, particularly the Niryuktis and Bhashyas. Bhadrabahu's ten Niryuktis from the 4th century BCE are highlighted for their detailed exposition of scriptural ideas.

The introduction of Sanskrit into Jain literature is credited to Acharya Umaswati (1st century CE), recognized by both Digambara and Shvetambara traditions. Before him, Prakrit was the predominant language of Jain scriptures. Umaswati's Tattvartha Sutra, a concise summary of vast scriptural knowledge, extensively discusses Anekantavada and particularly Nayavada (the doctrine of perspective). However, even here, the seven bhangas of Syadvada are not explicitly named.

The text identifies Acharya Kundakunda as the first to mention the seven bhangas of Syadvada in his works Panchastikaya and Pravachanasara. While these works are significant, they offer limited discussion on Syadvada itself, merely enumerating the bhangas. Kundakunda, originally named Padmanandi from Kondakunda (now Konakondal in Andhra Pradesh), is praised for his insightful works in Sauraseni Prakrit, including Dashabhakti, Ashtaprabhuta, Pravachanasara, Panchastikaya, Niyamasara, and Samayasara. His works, especially Samayasara, elaborate on the soul from the perspectives of Nischayanaya (ultimate reality) and Vyavaharanaya (conventional reality).

The emergence of the seven bhangas is seen as a response to the sharp logical arguments of opposing philosophical schools. The text credits Acharya Siddhasena Divakara and Swami Samantabhadra for the subsequent development of Syadvada. Prior to them, Jain logic and philosophy lacked independent systematic treatises. The period before them was largely scriptural, but with the rise of logic, exemplified by Gautama's Nyaya Sutra, Jain and Buddhist scholars began to integrate logical methodologies into their own traditions. To defend their doctrines against detractors, they established Sunyavada (Buddhism) and Syadvada (Jainism) as robust systems.

The text points out that while Sanskrit was already established in Buddhist literature, Jain scholars like Umaswati embraced it later. The era of Buddhist philosophers like Nagarjuna, Vasubandhu, Asanga, and Dignaga witnessed intense philosophical debates. Jainism faced similar challenges, and to safeguard its principles, Samantabhadra and Siddhasena Divakara played a crucial role in fortifying Jain logic.

Swami Samantabhadra, a renowned poet and philosopher, is credited with presenting Jain doctrines through devotional poetry. His known works include Brihat Swayambhu Stotra, Stuti Vidya, Devagama Stotra (also known as Apta Mimamsa), Yuktyanusasana, Ratnakaranda Shravakachara, and others. He is lauded for his intellectual prowess and comprehensive knowledge of both contemporary and preceding philosophies. In Apta Mimamsa, he critically analyzes and refutes the arguments of Mimamsakas, Sankhyas, Buddhists, and Vaisheshikas. He defends Jainism's principles, including Syadvada, using the Saptabhangi Nyaya and refuting various forms of monism and dualism, thus establishing the Anekantavada perspective. Samantabhadra's works systematically elucidate key Jain principles like the nature of proof (pramana), perspectives (naya), causality (hetu), non-existence (abhava), the meaning of "syaat," and the logic of Syadvada, often placing his time in the 1st or 2nd century CE.

Acharya Siddhasena, also a renowned poet and philosopher, is celebrated for his Dvattriṃśikā and works like Sanmati Tarkam and Nyayavatara. Sanmati Tarkam offers a profound analysis of Naya and Anekanta, laying the foundation for Jain legal thought. Nyayavatara provides a concise exposition of pramanas, with the distinction of baghajita visheshana (qualified by negation of contradiction) for the self-validity of knowledge, shifting the emphasis from external reality to the determination of knowable objects. Siddhasena, often dated to the 4th century CE, is acknowledged by both traditions.

The text emphasizes that while Siddhasena and Samantabhadra might not have been exact contemporaries, their works demonstrate a shared genius in developing and solidifying the Syadvada doctrine, making Jain philosophy robust and unassailable. They achieved a synthesis of Upanishadic Advaita and the doctrinal content of Jain scriptures, presenting a sophisticated philosophical framework. Their use of diverse examples and the explanation of various nayas established other philosophical viewpoints as merely partial aspects of the broader Anekanta vision. The text compares their significance in Jainism to that of Shankara and Kumarilabhatta in Vedic literature and Dignaga in Buddhist logic for establishing logical systems.

Following Siddhasena and Samantabhadra, Acharya Mallavadi and Jinvadra Gani Kshamasramana emerged in Jain logic. Mallavadi, known for his expertise in logic, is noted for his works like Nayachakra, though only its commentary by Simhasuri is available. Jinvadra Gani is recognized as a significant interpreter of scriptures, particularly for his Visheshavashyakabhashya, a detailed commentary on the Avasyak Sutra. His style is said to follow that of Siddhasena Divakara.

The period from Umaswati to Jinvadra Gani saw the establishment of Sanskrit in Jain literature and a focus on authoring works that defended Jain tenets. While Siddhasena made strides in Jain logic, the complete systematic development and extensive literature on Jain logic and epistemology were yet to emerge. The primary focus of Jain logicians of this era was to establish the core Jain principles, particularly Anekantavada and Syadvada, which were scattered in the ancient scriptures. This period is fittingly called the "Era of Establishing Anekanta," as these scholars, through their rigorous logical approach and refutation of opposing views, made Anekantavada the defining characteristic of Jain philosophy.

The text asserts that prior to these scholars, there was no such logical establishment of Anekanta, nor the detailed analysis of Syadvada and Nayavada as found in works like Sanmati Tarkam, Nyayavatara, Apta Mimamsa, and Visheshavashyakabhashya. These masters, deeply learned in logical philosophy, so forcefully established Nayavada, Saptabhangi, and Anekantavada that Jain philosophy became renowned as Anekantavada. Buddhist and Brahmanical philosophers, in turn, focused on refuting Anekantavada.

By the 7th century CE, Anekantavada had a well-defined framework, which later Jain scholars further elaborated. The 8th-9th centuries saw the emergence of brilliant logicians like Akalanka and Haribhadra. Akalanka is considered the "father" of Jain logic, with a stature comparable to Dharmakirti in Buddhist philosophy. His works, like Laghiyastrayam, Nyaya Vinishchaya, and Siddhivinishchaya, represent the mature form of Jain logic. His commentary on Tattvartha Sutra, Tattvartha Rajavartika, is extensive and crucial for understanding concepts of liberation and the soul. Haribhadra Suri, a former Brahmin scholar who converted to Jainism, is also highly regarded for his prolific writings. He wrote Sanskrit commentaries on numerous Agamas, making them accessible to Sanskrit scholars. His works like Anekantajayapataka and Shastra Vartta Samucchaya analyze various Indian philosophical systems from a Jain perspective. His Shad-darshana Samucchaya provides a comprehensive overview of Indian philosophical schools.

The era of Akalanka and Haribhadra was a period of intense philosophical debate, with Buddhist philosophy, particularly under Dharmakirti, reaching its zenith. Dharmakirti's powerful logic challenged Vedic philosophies, and Jainism was not spared. Anekantavada faced criticism, being labeled as doubt or a mere modification of "chhatra" (umbrella). In this logical milieu, harmonizing all philosophies within Anekantavada and articulating its tenets was a monumental task, which Akalanka and Haribhadra accomplished with extraordinary skill and erudition. They meticulously analyzed every aspect of Syadvada, refuting criticisms and presenting a multi-faceted defense of Anekantavada, a feat unprecedented in Jain philosophy.

While Jain and Buddhist philosophies shared common ground, their core tenets like momentary existence, non-self, emptiness, and consciousness-only presented a clear conflict, leading to robust refutations in the works of Akalanka and Haribhadra. Their writings often focus on critiquing Buddhist philosophy, specifically Dharmakirti's works. A key distinction is made: while Vedic texts primarily engage in refutation, Jain texts employ the framework of naya and Syadvada to integrate and harmonize opposing views, as seen in works like Shastra Vartta Samucchaya and Shad-darshana Samucchaya.

In the 9th century, scholars like Anantavirya continued the tradition, responding to Buddhist critiques. The 9th century also saw the rise of eminent logicians Vidyānanda and Manikyanandi. Vidyānanda, a prolific writer, authored works like Shlokavarttika (a commentary on Tattvartha Sutra), Ashtasahasri (a commentary on Akalanka's Ashtashati), and Aptapariksha (refuting the concept of a creator God). Manikyanandi is credited with systematizing Jain logic in the concise Parikshamukha.

The 10th-11th centuries marked the zenith of Jain logical scholarship, with scholars like Sishya, Prabhachandra, and Abhayadeva producing influential works. Prabhachandra's Prameyakamalamartanda and Nyayakumudachandra are extensive commentaries on Manikyanandi and Akalanka respectively. Abhayadeva's commentary on Siddhasena's Sanmati Tarkam, the vast Vadamaharnava, meticulously analyzed various philosophical issues from a logical standpoint. These scholars synthesized Buddhist and Vedic arguments, presenting Syadvada through a Nyaya framework.

The 12th century saw the prominence of Vadideva Suri and Acharya Hemachandra. Vadideva Suri authored Pramana Nayatattvaloka and its extensive commentary Syadvada Ratnakara, which compiled the views of contemporary Jain logicians and discussed Brahmanical and Buddhist traditions. Hemachandracharya, a polymath, significantly contributed to Jain logic, grammar, and poetry. His Anyayogavyavacchedika and Ayogavyavacchedika offer a remarkable synthesis of various philosophical schools.

Later centuries saw further elaboration on Syadvada by scholars like Malayagiri, Malipena, Ramachandra-Gunachandra, and Gunaratna. The 13th century marked a shift towards Navya Nyaya (New Logic) initiated by Gangesha Upadhyaya. Jain scholars like Upadhyaya Yashovijaya and Pandit Vimaladas adopted this new style. Yashovijaya, a versatile scholar, is praised for his attempt to synthesize and refine contemporary thought in the Navya Nyaya style, demonstrating Syadvada's "universal applicability" (sarvatantrikata). Vimaladas contributed the concise Saptabhangi Tarangini.

The document concludes by emphasizing that the evolution of Syadvada literature holds a significant place in the history of Indian philosophy. It reflects the profound scholarship and benevolent vision of Jain Acharyas who integrated new philosophical currents into their own system, thereby demonstrating their magnanimous spirit. The core Jain tenet, "Truth is One, its forms are many," and the belief that different perspectives grasp only a part of reality, thus all seemingly contradictory viewpoints are true from their own perspective, is highlighted as a testament to their vast, liberal, and profound wisdom.

The text also briefly touches upon the resonance of Syadvada principles in Western philosophy, citing thinkers like Plato, Hegel, Bradley, and William James, who, in their own ways, recognized the relativity of truth and the importance of considering multiple perspectives. This suggests a universal human endeavor to understand reality in its multifaceted complexity, a pursuit central to the Jain doctrine of Syadvada.