Syadwad Vimarsh - Book Summary

Here's a comprehensive summary of the provided Jain text from "Syadwad Vimarsh" by Darbarilal Kothiya, focusing on the concepts of Syadvaad, Anekantvaad, and Saptabhangi:

The text introduces Syadvaad as a fundamental and unique principle of Jain philosophy. The term "Syadvaad" is a combination of "Syat" and "Vaad." "Syat" is an indeclinable particle meaning "in a certain way," "from a certain perspective," "from a particular viewpoint," or "with reference to a specific attribute." "Vaad" signifies a belief or statement. Therefore, Syadvaad is the philosophy that asserts or states things "in a certain way." It is also known by other names like "Kathanchitvaad" (qualitative affirmation) and "Apekshaavaad" (relativism), all referring to the same concept.

The core of Syadvaad is that it affirms an object's attribute without negating its opposite. Instead of making absolute claims, Syadvaad presents attributes from specific perspectives. The author emphasizes that absolute assertions ("sarvatha") lead to an incomplete understanding of reality. Any attribute of an object, such as existence (sat), non-existence (asat), permanence (nitya), impermanence (anitya), oneness (ekatva), or manyness (anekatva), exists in relation to a particular perspective. These opposing attributes are invariably interconnected; one cannot exist without the other. When one attribute is emphasized, the other becomes secondary, but both remain present within the object. This leads to the understanding that an object possesses infinite attributes (anantadharmatmak). Jain thinkers like Acharya Samantabhadra have explained this clearly. Thus, every statement, whether explicitly using the term "Syat" or not, is implicitly made in the language of Syadvaad.

Universal Application of Syadvaad: Syadvaad has a universal application, encompassing all aspects of life, from daily mundane affairs to spiritual liberation. Even simple words and gestures used in everyday life, like "cap," "kurta," or "dhoti," imply specific meanings while also suggesting secondary, unstated meanings. While the speaker or listener might not consciously focus on these secondary meanings, they are inherent. Syadvaad refutes absolutism (aikantata) and establishes Anekantvaad (non-absolutism or multi-sidedness). It even applies Anekantvaad to Anekantvaad itself, by considering both the collective (samashti) and individual (vyashti) aspects of attributes. If we are accustomed to an absolutist view, we might dismiss this nuanced approach as irrelevant or trivial. However, to truly understand reality, one must discard the "faulty glasses" of absolutism and adopt the "unerring microscope" of Syadvaad.

Relationship between Syadvaad and Anekantvaad: Some scholars consider Syadvaad and Anekantvaad to be synonymous. However, the text clarifies a significant distinction: Syadvaad is the system of arrangement (vyavasthapak), while Anekantvaad is the principle being arranged (vyavasthapya). Syadvaad is the speaker (vachak), and Anekantvaad is the spoken (pratipadhya). They are distinct yet interconnected, similar to the relationship between proof and the object of proof (praman and prameya), or knowledge and the knowable (jnana and jneya). The text highlights that Syadvaad's arrangement is always done through Saptabhangi (the system of seven propositions). Therefore, Syadvaad pertains to the speaker's utterance, Anekantvaad to the object's nature, and Saptabhangi to the method of application.

Anekantvaad and Saptabhangi: Anekantvaad posits that an object has manifold attributes. The term "Anekantvaad" breaks down into "anek" (many), "anta" (attributes, here signifying specific qualities), and "vaad" (belief or statement). It means the belief or statement about an object possessing manifold attributes. Objects are inherently filled with infinite qualities such as generalities, specifics, properties, and states. Ekantvaad (absolutism) arises when only one of these attributes is acknowledged, ignoring others. Examples include absolutism of generality, specificity, difference, non-difference, permanence, or impermanence. The primary flaw of Ekantvaad is the negation of other inherent attributes. This leads to the rejection of the very attribute that is being affirmed because all attributes are interconnected. Anekantvaad, by acknowledging attributes from both primary and secondary perspectives, avoids this flaw. Lord Mahavir taught that to see reality completely, one must accept Anekantvaad, which is the collection of all absolutisms. The interdependence of these attributes is what sustains and reveals the true nature of reality. Syadvaad, through Saptabhangi, explains how to present this Anekantvaadic nature.

Saptabhangi is the collection of seven statements or propositions used to explain the manifold nature of reality. The term "bhangi" means a statement or an attribute. The reason for the specific number seven is that questions typically arise from seven types of doubts or inquiries, which in turn stem from seven fundamental ways an object can be considered in terms of existence and non-existence. These seven modes, with respect to an object, are:

Sat (Exists)
Asat (Does not exist)
Sadasat (Exists and does not exist simultaneously)
Avaktavya (Indescribable/Unutterable, meaning it cannot be affirmed or denied absolutely)
Sadasadvaktavya (Exists and is indescribable)
Asadasadvaktavya (Does not exist and is indescribable)
Sadasadvaktavyatrayam (Exists, does not exist, and is indescribable simultaneously)

These seven modes are foundational. Three are basic (Sat, Asat, Avaktavya), three are dual combinations, and one is a triple combination. This can be understood by analogy with tastes like salt, chili, and sourness, which can combine to create seven distinct flavors. Thus, Saptabhangi is a method or a style of reasoning that provides answers to these seven potential inquiries, making it an effective tool for substantiating reality through Syadvaad.

In essence, the text highlights Syadvaad as the overarching philosophical framework of Jainism, advocating for a nuanced and relative understanding of reality. Anekantvaad describes the inherent multi-faceted nature of objects, and Saptabhangi provides the systematic linguistic and logical methodology to articulate this manifoldness.