Part 3.1 - Anekantavada and Syadvada

[Full title: Doctrines of Jainism (1): Anekantavada and Syadvada]

Above referred vows can be comfortably implemented if one starts accepting philosophy of non-absolutism (anekantavada) and the theory of relativity (ayadvada). It is a theory of relativity of knowledge. Our knowledge is partial and can be only a view point.

Principle of anekantavada refers to aneka + anta i.e. indefinite ends or unlimited solutions. Every object has infinite aspects and except kevali, each person with limited potentiality can not know each and every aspect of an object. Each concept has many meanings and all can be true from different points of view. Acarya Siddhasena Divakar gave this terminology anekantavada, saying that any reality can not be expressed only in one way. A thing can be one and many at the same time. According to this principle, soul is one and eternal. Though, individually, it is different or many. It’s a law of multiple nature of reality. It is a key to unlock the mystery of the paradoxical nature of Reality. The nature of the reality can be in the form of substance, quality or modes. The same reality can be viewed from different stand-points.

Anekantavada is an infinite approach or angle of looking at an element or event, and to prevent it relatively is syadvada. This principle teaches us to try to understand others” thoughts and keep a neutral approach towards our own thoughts by “may be” attitude. Each thing has many characteristics, but when understood it as a whole unit, we know the reality. So, instead of creating doubt or uncertainty, syadvada helps a correct, precise and thorough comprehension of the reality. Based as it is on anekantavada and the related nayavada, the theory manifests the realistic, rational and highly tolerant spirit of Jainism.

The very foundation of the Jainism is the conception of reality which is manifold, hence highly complex and pluralistic in character. Therefore Jainism is also called the philosophy of anekantavada.

Non-violence can be practiced in two ways, by vyavaharanaya and niscayanaya. Approach of niscayanaya mentions it as a free and independent entity. It enables us to understand the reality from view point of the substance without denying the existence of modes (e.g. Gold and jwellery). One of the illustrations as it is mentioned above is ratnatrayi sadhana (samyak darsana, samyak jnana and samyak caritra), which is self awareness of highest level. But, according to vyavaharanaya, soul is a bound entity. It allows us to comprehend the reality from perspective of its attributes and modes, but deny existence of the substance (e.g. necklace)^[1]. Few examples are austerity, detachment, and control over senses. This relativity principle or thought process can bring universal peace, unity and integrity in the universe.

The way to implement this principle is syadvada. Syadvada is a way of living or thinking, whereas anekantavada is a policy, philosophy or principle, the Jain doctrine of many-sided reality, a true Jain follows. “syat” means “may be” and “vada” means “assertion”. Thus, assertion of possibilities is syadvada. Syat is only partly known, much to be known. When things have many characters, naturally they are objects of all-sided knowledge. Any particular object can be viewed from different points of view. So when we speak of a particular aspect, we have to use the word `syat' i.e., from a particular point of view, or as related to this aspect, this objects is such and not otherwise. So syadvada is the doctrine of relativity of Judgment which is born out of the non-violent and non-absolutistic attitude of the Jains. It led to the uttermost cautiousness of speech of “explaining problems with the help of siyavaya (syadvada)”.

Naya: (knowledge of all view-points): The scriptures refer to concept of relativity or theory of seven fold predictions where a specific significance with logic of statistical inference is mentioned as saptabhangi naya. These seven nayas^[2] (naigama, sangraha, vyavahara, rju, sabda, samabhirudha, evambhuta) are the view points having their separate organization. They all take shelter in nature of the things. One who is ideal in character should respect all. Originally, there are three possibilities i.e. may be, may not be and can not be expressed. But out of these, seven possibilities of different points of views can be framed as under:

1. syad asti: (it) may be. e.g. In a certain sense, the pot is

2. syad nasti: may not be. In a certain sense, the pot is not.

3. syad asti-nasti: may be and may not be. In a certain sense, the pot is and is not.

4. syad avaktavya: cannot be said. In a certain sense, the pot is inexpressible.

5. syad asti avaktavya: may be but, cannot be expressed. In a certain sense, the pot is and is inexpressible.

6. syad nasti-avaktavya: may not be but, cannot be expressed. In a certain sense, the pot is not, and is inexpressible.

7. syad asti-nasti-avaktavya: may be and may not be but, can not be expressed. In a certain sense, the pot is, is not, and is inexpressible.

If we combine these seven options or possibilities (syat) together, it becomes anekantavada.

Our thought is relative. Our expressions are relative. Thus the doctrines of ahimsa, anekantavada and syadvada are organically related. Anekantavada and syadavada are complimentary to each other.

According to Lord Mahavira, we can minimize attachments and aversions and establish harmony in our life by following this principle. It means total non-violence and forbearance in our thoughts because we think respectfully on anybody’s views and review our own thoughts truthfully, critically and honestly. Each element has many characteristics. Anekantavada makes us realize the whole of it. It minimizes our ego, attachment and aversion i.e. raga and dvesa.^[3]

Series of questions and responses appeared in Bhagavatisutra later on, because of the basis of the evolution of anekantavada. Naya is partial expression of the truth.

The inherent purity of the self:

Fundamentally, each soul is pure in the orig-inal form. The innate potentiality of all the souls is to achieve final liberation. So, with total purification and intense efforts, one can attain liberation later or sooner.

The doctrine of naya:

Each substance changes modes continuously. So, any judgement based on a particular mode of it is only partially or relatively true. Naya enables us to apprehend an object from a particular aspect at a time and also enables us to gain insight in the complex nature of Reality. It has two catagories: 1) Transcedental aspect (niscayanaya -ultimate, fundamental and integrated point of view). 2) Empirical aspect or pragmatic view (vyavaharanaya). This doctrine is already explained under the title of anekantavada.

The theory of knowledge:

The knowledge originally comes from an omniscient, as he has complete and pure knowledge. So, one should have full faith in him to attain the state of “right faith”, followed by the next state of “right knowledge”. The different types of knowledge are discussed previously under the topic “Right Knowledge”. The spiritual progress starts with matijnana and srutijnana. Then, the aspirant with his consistent enrichment of knowledge and intense desire of liberation attains the higher states avadhi, manah-paryaya and finally, kevalajnana.

Footnotes and references:

[1]:

T.Sethia, (ed.), Ahimsa, Anekanta and Jainism, Motilal Banarsidass publishers Pvt.Ltd., Delhi, 2004, 164

[2]:

Yashovijay, Jnanasara, Jaina Sahitya Mandala, Bombay, p. 249, 1986

[3]:

Vora Arti, “Samparksetu”, monthly, Nov.2011, p.9, Sri Zalawad Jain S.M.Mandal, Ghatkopar, Mumbai