Vartaman Samaj Aur Bhagavan Mahavir Ka Anekant Siddhant - Book Summary

Here's a comprehensive summary of the Jain text "Vartaman Samaj aur Bhagavan Mahavir ka Anekant Siddhant" by Shrichand Choradiya, translated from Hindi:

The book discusses the relevance of Lord Mahavir's Anekantavada (the principle of manifold aspects) to contemporary society. The author, Shrichand Choradiya, argues that Mahavir's teachings, given approximately 2500 years ago, still hold the key to solving many of today's complex problems, especially those stemming from narrow-mindedness and one-sided viewpoints.

Core Arguments and Key Concepts:

Anekantavada as a Solution for Societal Discord: The author asserts that Anekantavada is the backbone of modern society. When individuals cling to power, authority, and position, disregarding others' perspectives, discontent arises. Similarly, suspicion between neighbors is dangerous. Anekantavada, by promoting a view of multiple perspectives, offers a solution to these issues. It advocates for understanding and harmony rather than aggression.
Scientific Basis of Anekantavada: Mahavir's ability to comprehend truth amidst the cacophony of religious disputes and dogmatic assertions is described as a scientific breakthrough in human thought. He recognized that rigid adherence to single viewpoints (e.g., only one and not many, only eternal and not transient, only sentient and not non-sentient) was based on false insistence. The very nature of an object allows for its contemplation from multiple perspectives – this is the essence of Anekantavada.
Syadvada as the Language of Anekantavada: The presentation of any single perspective, giving prominence to one characteristic of an object, is termed Syadvada (meaning "from a certain perspective" or "from a certain viewpoint"). Syadvada is the method of describing Anekantavada. This is presented as a significant contribution of Mahavir to the philosophical realm.
Contrast with Ekantavada (One-Sidedness): Anekantavada posits that no object has a single nature. Every object possesses multiple characteristics. To understand an object fully, one must know all its aspects. If complete knowledge isn't possible, the possibility of other existing characteristics beyond those known must be accepted. Ekantavada, conversely, rigidly adheres to its preconceptions and refuses new knowledge, making it unsuitable for truth-seekers.
Promoting Tolerance and Coexistence: Anekantavada encourages giving equal importance to all qualities of an object and all perspectives related to it. This fosters an environment of tolerance and broad-mindedness, allowing for the proper integration of different viewpoints. Just as an ant can pick out a tiny grain of food from a heap of dust, a magnanimous and tolerant person can discern good even amidst a multitude of faults.
Application in Practical Life: When the Anekantavada of thought translates into action, it moves from the philosophical to the practical world. It can resolve philosophical debates and conflicts and also enrich everyday life. Many societal problems can be solved by asking: "From what perspective is this person speaking?" The author claims that a practical life is impossible without Anekantavada-Syadvada. Collective life cannot thrive on insistence, bias, and one-sided views. Current conflicts and strains in families, societies, religions, nations, and international relations are attributed to intolerance. Mature Anekantavada cultivates non-insistence, which resolves behavioral tensions.
Neutrality and Understanding: Anekantavada-Syadvada promotes neutrality. A neutral person rarely misunderstands others and does not self-support or negate others out of insistence. Problems that become entangled from a one-sided view naturally resolve from an Anekanta perspective.
Harmony in Diversity: The fundamental characteristic of Anekantavada is its search for harmony in all elements. Its goal is to guide towards unity within diversity. Mahavir's Anekantavada is presented as a unique and extraordinary principle, the core contribution of Jain philosophy. It acknowledges that if complete knowledge of all aspects of an object isn't attainable, the possibility of other aspects should remain open.
Reconciling Opposites: Anekantavada allows for the acceptance of seemingly contradictory characteristics within an object. For example, a person can be younger than their father and older than their son, and this is not problematic. Similarly, an object can be considered eternal from one perspective (of its substance) and transient from another (of its modes). Ekantavada, by supporting only one perspective, is not entirely conflict-free. Mahavir's Anekantavada is a middle path that reconciles all doctrines.
The Essence of Truth: Truth is infinite-faceted. Perceiving one facet from one viewpoint and refuting others is incorrect. The author urges listening to and contemplating others' viewpoints, as they might represent another facet of truth. Claiming one known characteristic as the sole truth and the rest as false is a form of narrow-mindedness. Truth is relative; one idea is true in relation to others, and false in isolation.
Absence of Communalism in Mahavir's Teachings: Mahavir's religion was Anekantavada, which is why there are no historical instances of societies or groups following his principles instigating communal violence. The author attributes communal strife to one-sided approaches. Just as a branch is part of a tree but not the whole tree, one aspect of an object doesn't reveal its full qualities. Anekantavada allows us to understand the various qualities of any person or thing. Mahavir's emphasis on the Anekanta perspective saved the country from communalism, considering the 363 differing philosophical schools prevalent in his era.
The Path of Rectitude and Non-Insistence: Anekantavada presents a path of practice characterized by rectitude and non-insistence. Mahavir stated that truth is attained by the righteous. True perceivers of reality do not resort to one-sided insistence to resolve problems. Conflict and destruction are not real solutions; they only create temporary calm. Harmony, adjustment, and compromise are the primary bases for problem-solving, which is termed Syadvada or the Anekanta view in Jain philosophy.
The "And" vs. "Only" Distinction: A crucial distinction exists between the Syadvada ("also") and Ekantavada ("only") perspectives. For example, "The soul is also eternal" is a Syadvada statement, while "The soul is only eternal" is an Ekantavada statement. Mahavir considered the Ekantavada viewpoint to be erroneous, stating that the world should not be considered solely eternal or transient.
Syadvada as the Language of Nuance: While Syat can mean "somewhat," "doubtful," or "perhaps," in Syadvada, it specifically means "from a particular perspective." The aspect intended in Syadvada is not uncertain; it is definite from its specific viewpoint.
Coordination and Coexistence: Lord Mahavir came into the world with the divine message of coordination and coexistence. The true knowledge of the multiple relative characteristics of an object is possible only when perspective is considered.
Respect for Others' Views: A root cause of conflicts in modern society is the disrespect for others' correct viewpoints. Accepting the various aspects that occur in an object or substance is the principle of Anekantavada. Just as six blind men should not stubbornly hold their individual perceptions of an elephant, others' views should be respected. Minor misunderstandings can escalate into major conflicts. If current social disputes were resolved using the principle of non-violent Anekantavada, they could be easily settled.
Truth and Relative Statements: Every object and substance is real in terms of its own substance, location, time, and nature, and unreal in terms of other substances, locations, times, and natures. For instance, a cloth is real in terms of cotton but unreal in terms of soil. Similarly, just as statements of real and unreal are relative, objects possess various characteristics like one-many, affirmation-negation, sayable-unsayable.
Beyond Words: The vastness of truth often goes beyond the limitations of words. Words, while clarifying, can also limit truth. An insistence on one's own perspective, rather than an Anekanta view, prevents scholars from fulfilling their purpose and instead creates problems. Scriptures that do not connect with our inner selves often become weapons.
Syadvada as Flawless Expression: According to Acharya Jinabhadragani Kshamasraman, Anekantavada needs to be applied to every proposition. Syadvada is the flawless use of language that brings one closer to the complete and correct form of Anekanta. There are multiple forms of truth: what is visible is true, but what is not visible is also true. What is static is true, but what is not static is also true.
Harmony of Dvaita and Advaita: Lord Mahavir conveyed the message of viewing truth from multiple perspectives. For him, both non-duality (Advaita) and duality (Dvaita) were equally important. The author notes that in Syadvada Manjari, both duality and non-duality are considered two forms of one truth. Within the framework of Anekantavada, neither absolute difference nor absolute non-difference is true. What is different is different only by being identical from a certain perspective, and what is identical is identical only by being different from a certain perspective. If the common people adopt this principle of coexistence of difference and non-difference, the knots of thought in contemporary society can be easily untangled.
Anekantavada as Mental Ahimsa: The Anekanta principle fosters mental purity and is crucial for mental non-violence. For expressing Anekantavada, a precise language like Syadvada is necessary. This language, while emphasizing its own meaning, does not negate other aspects but acknowledges their secondary existence.
Conclusion: Anekantavada manifests as divine light in thought, while Syadvada shines in speech and behavior. The author reiterates that the principle of Anekantavada in common language and behavior, that is, relative statements, is as fundamental and true as it is in the realm of philosophy. The book concludes by emphasizing that applying Anekantavada-Syadvada in both philosophy and daily life is not only appropriate but essential for achieving genuine, knowledge-based coordination that can resolve societal problems.