Syadwad Siddhant Ek Anushilan - Book Summary

Here is a comprehensive summary in English of the Jain text "Syadwad Siddhant Ek Anushilan" by Devkumar Jain Shastri:

This work, "Syadwad Siddhant Ek Anushilan" (An Exploration of the Syadvada Principle), by Devkumar Jain Shastri, delves into the profound philosophical system of Syadvada, a cornerstone of Jainism. The book argues that Syadvada is not merely a linguistic tool but a fundamental approach to understanding reality, rooted in the inherent complexity and multifaceted nature of existence.

The Genesis of Philosophy and the Need for Syadvada:

The author begins by positing that philosophy arises from humanity's innate ability to think and question its own existence. This inherent tendency to ponder extends to all aspects of life, including political, economic, and social spheres. The very act of denying philosophy is, paradoxically, a philosophical stance. The word "darshan" (philosophy) itself is used in various contexts, from visual perception (Ghat-darshan) to self-realization (Atma-darshan) and the contemplation of principles (Nyaya-darshan, Sankhya-darshan). In this context, "darshan" refers to a method of contemplating and realizing truth, where truth is understood as that which is complete and appears as such. This realization should be free from illusion, doubt, disagreement, or contradiction.

The Diversity of Philosophical Approaches:

While all philosophies aim to support and reveal truth, their methods differ. The author highlights that Buddhism and Vedanta have contrasting approaches, as do Nyaya, Sankhya, and others. Jainism, however, presents a unique and inclusive system. Instead of negating opposing viewpoints, Jainism acknowledges the partial truths in other philosophies and integrates them appropriately. This inclusive approach is the essence of Syadvada. This generosity stems from Jainism's adoption of a broad and non-narrow perspective in its understanding of thought and life, striving for synthesis and the presentation of logical and life-affirming truths.

Addressing Misconceptions about Syadvada:

The book tackles the criticism that Jainism is opportunistic, incorporating contradictory ideas without its own original thought. Shastri argues this is a misunderstanding. The apparent contradictions are not for practical convenience but are a natural consequence of acknowledging the true nature of reality and the inherent complexity of thought and expression.

The Nature of Reality and Jainism's Perspective:

Jain philosophy recognizes the coexistence of mutually opposing qualities within the world and our experience. It identifies two fundamental categories: conscious (Jiva) and unconscious (Ajiva). While some philosophies posit only a conscious substance (Brahman) and view the material world as illusory, and others focus solely on material substances from which consciousness arises, Jainism accepts both Jiva and Ajiva as having independent existence with their own inherent qualities, properties, and natures. These substances are eternal in their essential being, even as they undergo changes in their modes. They are neither wholly permanent nor wholly impermanent. Based on this understanding of reality, Jainism developed Syadvada as its framework for contemplation and discourse.

Defining Syadvada: "Syat" and "Vada"

Syadvada is a compound word derived from "Syat" (meaning "from a certain perspective" or "in a certain way") and "Vada" (meaning "discourse" or "statement"). Syadvada, therefore, is the assertion of an object's nature from a particular perspective without negating other perspectives. Every substance possesses infinite qualities, and Syadvada affirms the existence of these infinite qualities, using the word "Syat" implicitly or explicitly with statements to denote a specific viewpoint.

The difficulty lies not in knowing an object's various dimensions but in expressing them through words. While knowledge can encompass multiple dimensions simultaneously, a single word can only partially express one quality at a time. The speaker emphasizes a particular quality (primary) while other qualities become secondary. Syadvada aims to prevent misunderstandings for the listener by clarifying the speaker's perspective.

The Coexistence of Opposing Qualities in a Single Substance:

The world is filled with apparent contradictions. Syadvada resolves these by acknowledging that every object, while existing in its own essence, also lacks certain qualities from other perspectives. This paradox arises because existence (Satt) and non-existence (Asatt) are inherent to all things. Asatt is what inspires the expression of Satt. Asatt is dependent on Satt, and "Satt" itself encompasses both itself and its opposite, "Asatt." Therefore, the coexistence of opposing qualities within a single substance is inherent and verifiable through evidence. Syadvada explains how, through different perspectives, one can affirm or deny certain qualities.

The Syadvada Statement Style and the Seven "Bhangas" (Predicates):

Every substance is neither wholly permanent nor wholly impermanent but is "contingently permanent" (Parinami Nitya), meaning it undergoes changes in states according to causes and conditions while retaining its essential nature. This change is called "Parinama." Substances possess eternal (Dhruvatmak) and transient (Utsad-vyayatmak) aspects, corresponding to "Gunas" (qualities) and "Paryayas" (modes/states), respectively. These qualities and modes are infinite. While qualities are eternal, modes are transient and constantly changing.

The author illustrates this with the example of gold being used to make a pot, then melted to create a crown. The pot-maker's customer experiences sadness (loss), the crown-seeker experiences joy (creation), and an observer remains neutral, seeing the permanence of gold itself. This demonstrates how opposite qualities like creation and destruction coexist within the same substance (gold).

Syadvada's style of assertion is explained through the "Saptabhangas" (Seven Predicates):

Syat-asti (Is, in a certain way): The object exists from a particular perspective.
Syat-nasti (Is not, in a certain way): The object does not exist from another particular perspective.
Syat-asti-nasti (Is and is not, in a certain way): The object exists and does not exist from different perspectives simultaneously.
Syat-avaktavya (Is inexpressible, in a certain way): The object's nature cannot be fully described due to its manifold qualities.
Syat-asti-avaktavya (Is, and is inexpressible, in a certain way): The object exists from one perspective but is inexpressible from others.
Syat-nasti-avaktavya (Is not, and is inexpressible, in a certain way): The object does not exist from one perspective but is inexpressible from others.
Syat-asti-nasti-avaktavya (Is and is not, and is inexpressible, in a certain way): The object exists, does not exist, and is inexpressible from various perspectives.

These "bhangas" allow for a nuanced understanding of reality, recognizing that every statement is conditioned by a specific perspective and that true knowledge arises from understanding the interplay of these perspectives.

Syadvada and Naya (Standpoints):

"Nayas" are specific standpoints or partial views that contribute to the holistic understanding of reality. While "Pramana" provides complete knowledge, "Naya" grasps a particular aspect of that knowledge. The seven main "Nayas" are: Naigamanaya, Sangrahanaya, Vyavaharanaya, Rujusutranaya, Shabdhanaya, Samabhirudhanaya, and Evambhutanaya. These Nayas can be broadly categorized into Nischayannaya (ultimate truth) and Vyavaharanaya (conventional truth). Syadvada harmonizes these diverse standpoints, acknowledging the partial truth in each. It suggests that all philosophies contain some truth when viewed from their respective standpoints.

Reconciling Extremist Views (Ekanta Vada):

Syadvada offers a framework to reconcile various extreme philosophical positions (Ekanta Vada) such as:

Bhava-ekanta vs. Abhaava-ekanta: Everything is real vs. Everything is unreal. Syadvada proposes things are real and unreal from different perspectives.
Dwaita-ekanta vs. Advaita-ekanta: Dualism vs. Non-dualism. Syadvada allows for both unity and multiplicity depending on the perspective.
Nitya-ekanta vs. Anitya-ekanta: Eternalism vs. Annihilationism. Syadvada posits conditional permanence.
Bheda-ekanta vs. Abheda-ekanta: Absolute difference vs. Absolute non-difference. Syadvada allows for both.
Hetu-vada vs. Ahetu-vada: Logic vs. Scriptural authority.
Daiva-vada vs. Purushartha-vada: Destiny vs. Self-effort.

Syadvada demonstrates how each of these extreme views represents a partial truth that becomes problematic when held exclusively. By embracing the "Syat" perspective, these apparent contradictions are resolved, and a more comprehensive understanding of reality is achieved.

Historical Development and Impact of Syadvada:

The author traces the roots of Syadvada back to ancient Vedic texts like the Rigveda, which acknowledged the multiplicity of descriptions for a single reality ("Ek Sad Vipra Bahudha Vadanti"). The Upanishads also grappled with questions of the ultimate cause of the universe, leading to various philosophical schools.

The text highlights the significant role of Lord Buddha in presenting a middle path (Madhyamaka) to avoid eternalism and annihilationism. However, it is Lord Mahavir, the Jinasena, who truly established and articulated the comprehensive system of Syadvada and Anekantavada, resolving previously "unanswerable" questions (Avyakrita) posed by Buddhist philosophy. While Buddha's approach often involved rejecting extremes, Mahavir's Syadvada aimed to synthesize them by recognizing the validity of each perspective within its own context.

The evolution of Syadvada is traced through prominent Jain scholars like Siddhasena Divakara, Samantabhadra, Akalanka, Haribhadra, Vidyananda, and Hemachandra, who developed its logical and philosophical underpinnings through their extensive writings. The author emphasizes that Syadvada is not just an intellectual exercise but a practical guide for ethical conduct and harmonious living.

Syadvada and Anekantavada: Intertwined Concepts:

The text clarifies that Syadvada and Anekantavada are closely related and often used interchangeably. Anekantavada refers to the multifaceted nature of reality (possessing infinite qualities), while Syadvada is the method of speaking about this reality from various perspectives. The word "Syat" signifies "kashanchit" (in a certain way), indicating the limited and conditioned nature of any single statement about reality. Syadvada is the linguistic expression of Anekantavada, ensuring that statements are not dogmatic but open to other valid viewpoints.

Conclusion:

In conclusion, "Syadwad Siddhant Ek Anushilan" presents Syadvada as a sophisticated philosophical system that embraces the complexity of reality. It provides a framework for understanding diverse viewpoints, resolving apparent contradictions, and fostering a spirit of intellectual humility and tolerance. By acknowledging the partial truths in all perspectives, Syadvada offers a path toward comprehensive knowledge and harmonious coexistence. The author concludes by emphasizing the practical application of Syadvada in daily life and expresses gratitude to his teachers for their guidance.