Tattvamivyakti Nirbadh Shaili Syadwad - Book Summary

Here's a comprehensive summary in English of the provided Jain text, focusing on the concepts of Syadvada, Anekantavada, and Nayavada:

The text, "Tattvamivyakti Nirbadh Shaili Syadwad" by Rameshmuni, delves into the core tenets of Jain philosophy, particularly emphasizing its analytical nature and its foundation in Syadvada. Jain philosophy is presented as a profoundly analytical system that captivates the mind and promotes multifaceted analysis, making it universally relevant.

The Essence of Syadvada:

Syadvada is a combination of "Syat" and "Vada." "Syat" is an indeclinable word signifying "from a certain perspective" or "in some respect." "Vada" means a style of assertion or statement. The prominence of "Syat" in the Syadvada style is evident in sentences like "Syat asti ghatah" (From a certain perspective, the pot exists) and "Syat nasti ghatah" (From a certain perspective, the pot does not exist).

Therefore, the literal meaning of Syadvada is the assertion of reality from various perspectives. Syadvada facilitates understanding of every aspect of truth by describing a subject from diverse viewpoints. It acknowledges that both inanimate and animate beings possess infinite qualities. Since it's impossible to describe all these qualities simultaneously, only one attribute can be focused upon at a time, depending on the intention of the speaker. This is also philosophically referred to as relativism.

Syadvada and Kevaljnana (Omniscience):

There are two bases for understanding truth or reality: Syadvada and Kevaljnana. Kevaljnana provides direct perception of truth, while Syadvada offers indirect, gradual knowledge through scripture (Agama). Kevaljnana is exclusive to the omniscient beings (Kevalis); for all others, Syadvada is the sole support. Syadvada is also described as that which determines the complete meaning and as Sakaladesha (complete assertion), implying it presents the full truth. It is further stated that Syadvada is enriched by Anekantata (non-one-sidedness).

Syadvada and Anekantata:

Syadvada, as a doctrine, logically reconciles seemingly contradictory qualities within a single entity – such as permanence and impermanence, similarity and dissimilarity, expressible and inexpressible, existence and non-existence. It explains that the perceived permanence of something also implies its impermanence, and vice versa. The recognition of one quality is dependent on the absence of the other.

Anekantavada (Non-one-sidedness):

The subject matter of all knowledge is inherently Anekantatmaka (possessing multiple aspects). Therefore, an object is called Anekantatmaka. Anekanta refers to that which possesses many states of being, whether as general and specific qualities or as modifications (Paryayas). Syadvada is the doctrine that articulates the Anekantatmaka object through language. The omniscient beings, having perceived with an Anekanta vision, expressed it in the language of Syadvada, making the speech of the omniscient beings Syadvada-filled.

Jainism provides a perspective to understand others through the lens of relativity, focusing on partial aspects of a subject and evaluating its various parts and forms separately. Every object, from the smallest lamp to the vast sky, is marked by the imprint of Anekanta. Hence, no object falls outside the scope of Syadvada.

Examples Illustrating Syadvada:

The text provides examples to illustrate Syadvada:

Sleep vs. Wakefulness: When asked if sleeping or waking is better, Lord Mahavir replied that it depends on the nature of the being. For unrighteous beings, sleeping is better as it prevents them from causing harm. For righteous beings, waking is better as it allows them to benefit others.
Strength vs. Weakness: Similarly, for unrighteous beings, weakness is preferable to prevent them from causing harm. For righteous beings, strength is beneficial as it enables them to help more beings.

Relativity and Non-absolutism:

Jainism offers a perspective that promotes understanding others with a spirit of relativity. It emphasizes examining one-sided views and presenting their multifaceted nature. It is fundamentally wrong to describe an object as solely permanent or solely impermanent because no object is inherently one-sided. An object can be considered permanent from one perspective and impermanent from another.

Comparison with Other Philosophies:

Sankhya Philosophy: Considers the soul as eternally permanent, unchanging, and merely a witness to the changes in nature.
Mimamsa Philosophy: Believes the soul is one, but appears diverse due to the body.
Nyaya Philosophy: Views God as eternally permanent and the soul as impermanent.
Buddhism: Denies a permanent soul, asserting that phenomena arise from specific causes. Buddhism remained silent on the nature of the soul, avoiding claims of eternalism or nihilism.

Jainism's approach to permanence and impermanence is unique and independent, based on a relativistic framework that rejects absolutist viewpoints and integrates the multifaceted, relative nature of truth.

Permanence and Impermanence (Nityanitya):

Lord Mahavir explained the world's permanence and impermanence. From the perspective of dravya (substance), the world is permanent. From the perspective of bhava (modes/states), it is impermanent due to constant changes like ascending and descending cycles of time (avasarpini and utsarpini).

Finitude and Infinitude (Sant-Ananta):

When asked about the finitude or infinitude of the world, Lord Mahavir responded that it depends on the perspective:

Dravya (substance): The world is finite.
Kshetra (space): The world is finite, extending to immense spatial dimensions.
Kala (time): The world is infinite, as it has always existed and will always exist.
Bhava (modes): The world has infinite permutations of qualities like smell, taste, touch, and form, making it infinite.

The Soul's Permanence and Impermanence, Finitude and Infinitude:

Similarly, Lord Mahavir described the soul as both permanent and impermanent, and both finite and infinite.

Permanence/Impermanence: Permanent from the dravya perspective (its essence remains) and impermanent from the Paryaya (modification) perspective (its states change).
Finitude/Infinitude: Finite from the dravya and kshetra perspectives (one soul, occupies a limited space), and infinite from the kala and bhava perspectives (existing in all time, having infinite knowledge, perception, etc.).

Buddhism, again, classifies finitude and infinitude as undecided. However, Jainism embraces both, asserting that a thing is finite from one viewpoint and infinite from another.

Unity and Multiplicity (Ekatva-Anekattva):

Jainism posits that every object possesses both unity and multiplicity. The soul is one in its substance (dravya) but two in terms of knowledge and perception (jnana-darsana). It is indestructible and unchanging regarding its fundamental constituents (pradesha) but diverse in its ever-changing conscious states (upayoga).

Existence and Non-existence (Sat-Asat):

Jainism asserts that Sat (existence) is synonymous with Dravya (substance). That which exists is Sat. Non-existence is also considered to be the absence of existence from a particular perspective. Broadly, everything is Sat. Sat is defined as possessing origination (utpad), decay (vyaya), and permanence (dhrauvya). It refers to a substance with qualities and modifications.

The perceived difference in descriptions of substance and existence is due to the words used: "Paryaya" for origination and decay, and "Guna" for permanence. Origination and decay indicate change, while permanence signifies constancy.

Jainism is a Sad-Asad Karyavadi (believer in cause and effect of both existence and non-existence). It accepts both existence and non-existence as inherent properties of every object. An object is existent from the perspective of its own substance, space, time, and mode (svachatushtaya), and non-existent from the perspective of others (parachatushtaya).

Buddha rejected both absolute existence and absolute non-existence, advocating a middle path. However, Jainism's view on existence and non-existence is unique, stating that the soul undergoes transformation into both existence and non-existence. When asked about existence and non-existence, Lord Mahavir clarified, "We do not say that existence is non-existence, nor that non-existence is existence. We say that existence is existence, and non-existence is non-existence."

Nayavada (Doctrine of Standpoints):

The foundation of Anekanta is Nayavada. Naya means to perceive and understand the nature of an object from a relative perspective, recognizing the existence of infinite qualities from multiple viewpoints.

Nayas encompass all perspectives for understanding the inherent qualities of an object. For example, a fruit has shape, form, smell, and other qualities. When viewed from the perspective of its shape, it appears round or triangular. Similarly, it appears in a specific way when viewed from the perspective of its smell. These various viewpoints fall under Nayavada.

Pramana vs. Naya:

Pramana grasps multiple qualities of an object.
Naya grasps only one quality. Even when grasping one quality, a Naya does not negate other qualities. If it negates other qualities, it becomes a Durnaya (wrong standpoint).

Syadvada is considered Sakaladesha (complete assertion), while Naya is Vikaladesha (partial assertion). This means Sakaladesha refers to all qualities, and Vikaladesha refers to a partial quality.

The Seven Nayas:

The scriptures mention seven Nayas: Naigama, Sangraha, Vyavahara, Rujusutra, Shabda, Samabhirudha, and Evambhuta. The number of Nayas is considered infinite as there are infinite ways of apprehending an object's qualities, but these seven broadly categorize them.

Naigama Naya: Considers both difference and non-difference between attribute and possessor, part and whole, action and agent. It prioritizes difference when understanding distinction and non-difference when understanding unity.
Sangraha Naya: Grasps generality or non-difference, collecting all objects into a single unity without contradiction from their own kind. It focuses on general qualities, neglecting specific ones.
Vyavahara Naya: Systematically elaborates on the meaning grasped by Sangraha Naya. While Sangraha grasps generality, Vyavahara grasps generality with distinctions, not through non-difference.
Rujusutra Naya: Expresses difference or modification. It considers only the present moment, as modifications exist in the present. This Naya sees only distinctions in every object.
Shabda Naya: Assumes difference in meaning based on variations in time, case, gender, number, etc., applied to the same word.
Samabhirudha Naya: While Shabda Naya assumes difference in meaning based on etymological roots, this Naya focuses on the difference in meaning derived from the specific etymological origin of a word.
Evambhuta Naya: Accepts the meaning of a word only when the etymologically derived meaning is actually manifested.

The Nayas are further divided into two categories: Dravyarhtika (concerned with substance, encompassing Naigama, Sangraha, and Vyavahara) and Paryayarhtika (concerned with modifications, encompassing Rujusutra, Shabda, Samabhirudha, and Evambhuta).

Durnaya and the Nature of Naya:

Any Naya that negates an object's quality is a Durnaya. Nayas are distinct from both Pramana and Apramana; they are a part of Pramana. Just as a part of the ocean is neither the ocean nor not the ocean, but a part of the ocean, Naya is limited to one aspect of the object. Syadvada grasps all qualities, whereas Naya grasps only one. Therefore, Syadvada is Sakaladesha, and Naya is Vikaladesha.

Anekanta, Syadvada, and Saptabhangi (Seven-Limbed Syllogism):

Every object is intrinsically whole, uniform, and endowed with infinite qualities. It possesses its own independent qualities and modifications. The description of any object is made in relation to its contradictory qualities. Anekanta proves the manifold nature of an object, and Syadvada provides a golden framework for its explanation. Saptabhangi presents a systematic analysis. In the style of Saptabhangi, contradictory elements of affirmation and negation are harmoniously presented within a single entity. In other words, Saptabhangi is an elaboration of Syadvada.

The Saptabhangi system describes seven ways of speaking about reality based on different perspectives:

Syad asti (From a certain perspective, it exists)
Syad nasti (From a certain perspective, it does not exist)
Syad asti nasti (From a certain perspective, it exists and does not exist)
Syad avyakta (From a certain perspective, it is inexpressible)
Syad asti avyakta (From a certain perspective, it exists and is inexpressible)
Syad nasti avyakta (From a certain perspective, it does not exist and is inexpressible)
Syad asti nasti avyakta (From a certain perspective, it exists, does not exist, and is inexpressible)

The first two are affirmative and negative statements respectively. The third combines both. The fourth describes a situation beyond simple affirmation or negation. The remaining are combinations of these.

The essence is that existence is not absolute but relative to one's own nature. It is Sat from its own perspective and Asat from another's. This concept of Anekantavada, or Syadvada, is an unparalleled contribution of Jain philosophy to the world of thought, shining like the sun and illuminating humanity.

The text concludes by emphasizing that Anekantavada promotes mental equanimity, humility, and reconciliation, leading to impartiality and a balanced outlook in life. It suggests that applying the principles of Anekanta in daily life fosters a sense of equality, composure, and fairness in one's mind.