Vishvatomukhi Mangal Deep Anekant - Book Summary

Here's a comprehensive summary of the provided Jain text, "Vishvatomukhi Mangal Deep: Anekant" by Amarmuni, focusing on the core concepts discussed in the excerpt:

Vishvatomukhi Mangal Deep: Anekant - A Comprehensive Summary

This Jain text, "Vishvatomukhi Mangal Deep: Anekant" by Amarmuni, explores the profound Jain philosophy of Anekant (multi-faceted reality) and its close companion, Syadvad (the doctrine of conditional predication). The central argument is that Anekant is the fundamental principle that underpins all of Jainism, impacting thought, language, and conduct.

What is Anekant?

Intellectual and Thoughtful Non-Violence: At its core, Anekant is defined as "vicharatmak ahimsa" (thoughtful non-violence) or "bauddhik ahimsa" (intellectual non-violence). It signifies an absence of attachment to a single viewpoint or a specific characteristic of an object.
Broader Than Specific Doctrines: Anekant is so expansive that it encompasses all philosophies of the world, as it acknowledges that every utterance and practice corresponds to a "nay" (viewpoint). The collective of correct viewpoints constitutes Anekant.
Rejection of One-Sidedness: The essence of Anekant is the refusal to cling to a single end or a particular characteristic (dharma-vishesh) of an entity. It is the non-attachment to one's own perspective.
Foundation of All Behavior: Anekant is fundamental to all interactions in life and the world. It is essential for understanding every aspect of existence.
Rooted in Samabhava (Equanimity): Jainism is a religion of practicing equanimity. Equanimity, equality, equal vision, and a balanced perspective are its core tenets. The emphasis on mental equanimity (samata) gave rise to the Anekant perspective.
Anekant as a Holistic Approach: Anekant is a perspective, a viewpoint, a sentiment, a thought, and an impartial method of thinking and understanding.

Anekant, Syadvad, and Ahimsa:

When Anekant takes the form of speech, it becomes Syadvad.
When Anekant takes the form of conduct, it becomes Ahimsa.
The primary difference lies in their emphasis: Anekant is thought-centric, while Syadvad is language-centric.

Jain Acharyas and Anekant:

The text highlights the significant contributions of Jain scholars in elaborating on Anekant:

Acharya Siddhasen Divakar: Called Anekant the "guru of the world," stating that even worldly affairs cannot function without it.
Acharya Haribhadra: Emphasized that while a dogmatic person applies logic to their own fixed opinion, an impartial person's logic is aligned with truth.
Acharya Samantabhadra: Provided a deep and unique interpretation of Anekant in his work "Aptamimansa."
Acharya Akalankadeva: Presented a brilliant exposition of Anekant in his "Siddhi Vinishchaya."
Upadhyay Yashovijayji: Made Syadvad invincible through his numerous works written in the style of Neo-Logic.

These acharyas defended and developed the concepts of Ahimsa and Anekant, which were originally sown by Lord Mahavir. Their strength lay in providing effective and logical responses to criticisms and attacks on these principles in their respective eras.

Anekant: The Truth of Life:

Practical Application is Key: While the principles of Ahimsa and Anekant are widely discussed, their true benefit comes from their application in personal and social life. Simply reciting or elaborating on these principles without practicing them is like describing nectar without drinking it.
Critique of Sectarianism: The text laments that even those who call themselves Anekantavadi (proponents of Anekant) often remain stuck in their sectarian dogmas. The conflicts between Shvetambara and Digambara, or Sthanakvasi and Terapanthi, are cited as evidence that for many, Anekant is merely theoretical and not a living principle.
Anekant as a Unifying Principle: Acharyas like Siddhasen Divakar and Samantabhadra used Anekant to reconcile different philosophical schools. It's a paradox that their followers struggle to achieve this internal harmony.
The Danger of Ekantavada (One-Sidedness): Whether it's one's own dogma or another's, any form of one-sidedness is not Anekant. The discussion of Anekant by those who promote sectarianism is seen as hypocritical and confined to books, not life.
The Need for True Anekant: The need of the hour is for an Ahimsa and Anekant that purifies life, brings brightness and beauty, and instills a spirit of reconciliation.

Anekant: The Lifeblood of Jain Philosophy:

The Foundation of Jain Thought: Anekantavada is the bedrock of Jain philosophy. The entire edifice of Jain metaphysics rests on this principle. It is indeed the very essence of Jainism.
Tested Against Anekant: Everything said in Jainism is rigorously tested against the principle of Anekant. Jain philosophy is also known as Anekantavadi philosophy.

Meaning of Anekantavada:

Multi-Perspective Analysis: It means to consider, analyze, and view each object from different perspectives.
Apeksavada (Relativism): In a single word, it can be called "apeksavada" (relativism or perspectivism).
Incomplete Without Multiple Views: Jain philosophy considers the method of observing a substance from only one viewpoint as incomplete and invalid.
Complete with Multiple Views: The method of observing various characteristics of a single object from different perspectives is considered complete and valid. This method is Anekantavada.

Anekant and Syadvad: Two Sides of a Coin:

Interconnected Principles: Anekantavada and Syadvad are two aspects of the same principle, like two sides of a coin. This is why they are often confused.
Difference in Focus: If Anekantavada is the method of perceiving reality (vastu-darshan), then Syadvad is its method of expression (bhasha-paddhati). Syadvad is the process of translating the Anekant perspective into language.
Syadvad as "Kathanchitvada": Syadvad is also known as "kathanchitvada" (the doctrine of "somehow" or "to some extent").

A Substance Has Infinite Characteristics:

Infinite Qualities: Jainism believes that every object, from a tiny particle of dust to the Himalayas, possesses infinite characteristics (dharma means quality or attribute).
Limited Human Understanding: Our intellect is limited, and without infinite knowledge, we cannot comprehend all the infinite qualities of an object. However, we can understand many apparent qualities according to our intellectual capacity.
Avoid One-Sided Attachment: Therefore, one should not insist on knowing or describing a substance from only one angle or one characteristic. Each object should be viewed and described from its separate aspects. This is the essence of Anekantavada.
Broadening Perspective: Anekantavada broadens our perspective and leads our thought process towards completeness.

The Significance of "Bhi" (Also) and "Hi" (Only):

"Bhi" Upholds Anekant: When we say a fruit "also" has sweetness, fragrance, etc., we are using Anekant and Syadvad, accurately describing the fruit. "Bhi" implies the acceptance of other qualities.
"Hi" Promotes Ekantavada: Conversely, when we assert with dogmatic insistence that a fruit "only" has sweetness, we are employing false one-sidedness. "Hi" explicitly negates other qualities.
Distinguishing Truth from Falsehood: The difference between "bhi" and "hi" highlights the distinction between Syadvad and false one-sidedness. "Bhi" represents Syadvad, while "hi" represents false one-sidedness.

The Elephant Analogy for Anekant:

The Blind Men and the Elephant: The classic analogy of six blind men encountering an elephant is used to illustrate Anekant. Each man touches a different part of the elephant (tail, trunk, ear, tusk, leg, belly) and believes they have fully understood the elephant based on their limited experience.
The Conflict of Opinions: This leads to arguments and accusations among them.
The Insightful Observer: A sighted person intervenes and explains that each man is partially correct but also partially wrong because they have only perceived a part of the whole. The elephant is like a rope (tail), like a pestle (trunk), like a winnowing fan (ear), like a ploughshare (tusk), like a pillar (leg), and like a granary (belly), all depending on which part is perceived.
Reconciliation through Anekant: The sighted person, embodying Anekant, helps them understand that only by combining all these partial perceptions can one grasp the true nature of the elephant.
Application to Sectarianism: This analogy is applied to all dogmatic schools of thought, which, like the blind men, perceive only a part of reality and insist it is the whole truth, leading to conflict. Syadvad, like the sighted person, guides these "blind" philosophies towards a more complete understanding.

Nitya and Anitya (Eternal and Impermanent):

The Paradox of Existence: Jainism asserts that every object is both eternal and impermanent. This seemingly contradictory idea is resolved through Anekant.
The Clay Pot Example: Consider a clay pot. The clay itself is a permanent substance (dravya), while the pot's shape is a temporary modification (paryaya). The clay is eternal, but the pot's form is impermanent, as it can be broken and remolded.
Dravya and Paryaya: The underlying substance (dravya) is eternal, while the specific form or state (paryaya) is impermanent. Thus, a pot is impermanent in its form but eternal in its substance (clay).
Nityananityavada: This principle, which demonstrates how seemingly contradictory qualities like permanence and impermanence can coexist in a single object, is the essence of Anekantavada.

Tripadi (The Three Aspects of Existence):

Origin, Decay, and Persistence: All things in the world possess three characteristics: origin (utpad), decay (vyay), and persistence (dhrauvya).
Transformation, Not Annihilation: When an object is destroyed, its fundamental constituents (like atoms) do not cease to exist. There is only a change in form. For example, a gold bangle is melted into a necklace. The bangle's form is destroyed, and the necklace's form originates, but the gold (substance) persists.
Modern Science Agrees: Modern physics also supports this idea, stating that matter is eternal in its fundamental form, and visible substances are merely transformations.
Dravya and Paryaya Revisited: The underlying substance that remains constant is "dravya," and the changing forms are "paryaya." Therefore, every object is both eternal (from the perspective of dravya) and impermanent (from the perspective of paryaya).

Sata and Asata (Is and Is Not):

The Conflict of Existence: Some philosophies claim something "absolutely exists" (sarvatha sat), while others claim it "absolutely does not exist" (sarvatha asat), leading to conflict.
Anekant's Resolution: Anekant resolves this by stating that every object "is" and "is not" simultaneously. It exists in its own nature but does not exist in the nature of another.
The Example of the Father: A person is a father in relation to his son but not a father in relation to someone else's son. If he were a father to everyone, he would be the father of the entire world, which is impossible.
Boundaries of Existence: Each object exists within its own limitations. Its own nature defines its boundary; the nature of others lies outside that boundary.
The Milk Analogy: Milk exists as milk, but not as curd, butter, or water. It is "sat" (exists) as milk and "asat" (does not exist) as curd.
Syadvad as the Key: Syadvad is the key to true knowledge. It has the power to dispel religious, social, and national animosities. In the philosophical realm, Syadvad is supreme, banishing conflict, envy, narrow-mindedness, and sectarianism.

In conclusion, the text posits Anekant and Syadvad not just as philosophical concepts but as vital principles for achieving peace, understanding, and harmonious coexistence in all aspects of life. They offer a comprehensive and nuanced approach to reality, encouraging tolerance and the recognition of multiple valid perspectives.