Multi dimensional Significance of Anekanta in Present day Social Life

Author(s): Kamla Jain
Publisher: Z_Lessons_of_Ahimsa_and_Anekanta_for_Contemporary_Life_014006.pdf
Catalog link: https://jainqq.org/explore/269147/1

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Multi-dimensional Significance of Anekānta in Present-day Social Life
KAMLA JAIN College of Jesus and Mary
The problems our society is facing are far too many, notwithstanding scientific and technological advancement and an excellent communication system. The world is getting smaller and smaller. Today, we think of the world as a 'global village not only in the sense of an advanced communication system, but also in the sense of inter-racial co-existence. We have vast networks of rapid surface communication and information systems but we have a very disappointing communication system at the social and emotional level. One often wonders whether our society will be able to solve these problems even if there is more growth and development in economic and technological spheres. Our society has became a curious mixture of advanced technology and backward psychology(inind-set). We are witnessing blind barbaric religious fundamentalism, a mad display of anti-secular forces, which reflect the disturbed mental state of the people. There appears to be no limit to the extent of fanaticism. In the name of religion the creed of intolerance is pursued and nurtured. A fundamentalist outfit of Lashkare-Jabbar in Kashmir promulgates its coercive diktat for the dress code of Kashmiri Muslim women. Young women were attacked with acid bulbs for appearing in public without covering their faces. In Pakistan a teen-ager expressed his anguish and frustration by hoisting an Indian flag. The police in Islamabad arrested him and implicated him on the charge of treason, which could amount to

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Lessons of Ahimsa and Anekānta for Contemporary Life
as high a punishment as death. Deepa Mehta's film 'Water' ran into troubled water in Varanasi, and the 'Miss World' beauty contest invited violence in the city. The creed of intolerance is mushrooming to such an extent that acceptance of the views of others has become rare and the pressures of obscurantist and communalist forces are getting stronger and stronger.
In this paper, I suggest that the Jaina tradition may offers a solution to the above mentioned problems. The essence of Jaina philosophy may be captured in the following three terms: ahimsa, anekanta and aparigraha. Most significant of these is anekanta since it has the benefit of samyak-darśana (right-attitude). samyag-jñāna (right knowledge) both are pre-requisites to samyag-caritra (right conduct). Ahimsa and aparigraha both rightly come in the category of samyag-căritra. The three-samyag-darśana, samyag jñāna, and samyag-caritra--together are called triratnas (three-jewels), and constitute the path of liberation as stated in the opening sutra of Tattvärtha Sutra by Umasvati(samyag- darśana-jñāna-cāritrāṇī mokṣamargah). Only with right attitude and right knowledge are we in a position to tread the path of supreme ethical principles of ahimsa and aparigraha in our life.
Anekanta emphasizes the basic attitude of mind in the understanding of reality or truth, which has infinite number of aspects (anantadharmatmakamvastu), and thus very complex in nature. Reality, therefore, can be seen from different points of views. One point of view reveals one aspect and another point of view reveals another aspect. The story of six blind men getting different images of an elephant and accordingly giving their own impressions explains this well. None of the pictures given is incorrect but it is not complete either. Therefore the predications about these pictures are not absolute but are only relative. Anekanta helps in comprehending a fuller picture, absorbing numerous aspects of reality. Thus, reality is "eternal" and "noneternal.' Neither of the two alternatives is true or false absolutely. An existent (sat) is real in relation to its four-fold qualities (svabhava) i.e. substance, place, time & nature (dravya,

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Kamia Jain, "Multi-dimensional Significance of Anekāntavada"
ksetra, kala and bhava); it is non-existent (asat) in relation to otherness (parabhāva). In other words, anekanta is an attempt to overcome extreme views or one-sidedness. One can say, this is the operation of 'Rashomon effect'. This expression conveys the idea that all facts and events are subject to multiple interpretations. Thus, the attitude of anekanta could work as the starting point of eliminating or, at least, reducing religious social, political, familial conflicts, which often culminate in intolerance at all levels national and even international. In more general sense anekānta is the true spirit of ahimsa, which does not remain confined to the individual's code of conduct alone but reaches metaphysical and more importantly societal plane.
Anekantavada with is its corollaries of nayavada and syadvada serves a complete and exhaustive philosophy of life. Anekantavāda is the metaphysical outlook of Jainas as it posits the multi-dimensional aspect of reality. However, it is essentially a social philosophy of relevance which can make our social existence meaningful and peaceful. Human existence could be truly enriching with an attitude of tolerance of others and their points of view. It would be contextually relevant to briefly touch upon the corollaries of anekantavāda, that is nayavāda and syadvádu, which together reveal the functional dynamics of anekantavada. Naya refers to systematic thought process of understanding and analyzing every object or concept in its varied aspects and distinctions. The analysis of every object or concept takes place with the help of Naya. Jaina texts give a list of seven nayas covering all the possibilities of thought related with reality. This doctrine highlights how Jaina thinkers have gone into abstruse details of thought about reality. These nayas are : Naigama naya, Samgraha naya, vyavahāra naya, Rjusutra naya, Sabda naya, Şamabhirūdha nuya, and lastly Evambhūta naya. Naigama naya refers to ways of understanding an object in its dual sense i.e. in both its general and specific sense. Samgraha naya refers to the tendency to find unity in diversity. Vyavahara naya deals with particularity and focuses on diversity, it is the

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Lessons of Ahimsa and Anekanta for Contemporary Life
empirical and practical approach. Rjusutra naya aims at presenting the aspect of reality from the point of view of momentary present. Ŝabda naya emphasizes the function of word and focuses on its meaning (as different words may mean the same object). Samabhirudha naya refers to the etymological meaning of the word and emphasizes that every word has some different meaning in accordance to its roots. This naya throws light on differences amongst synonyms. Evambhuta naya emphasizes on the specific situations and context in which a particular meaning is ascribed to a word. (e.g. a servant is a servant only when he is serving). Thus, these nayas take note of different possibilities of analytic thought processes with reference to varied aspects and distinctions of the objects or of reality.
The other significant corollary of anekanta is syadvada which takes note of these nayas or number of possibilities of thought and gives a logical and verbal expression to it in its predicational form of Saptabhangi (seven-fold predication) incorporating affirmation, negation and also inexpressibility along with their combinations. These are (1) syāt-asti (2) syat-nasti (3) syāt-asti-nāsti (4) syat-avyaktavyam (5) syāt-asti-avyaktavyam (6) syat-nasti avyaktavyam (7) syāt asti-nasti avyaktavyamam. All these predicational forms show that from a particular point of view a thing is and from another pint of view it is not and from a third point of view it is inexpressible and so on. These predications are complementary because affirmation implies the negation of its opposite and negation implies the affirmation of its opposite. Further, there is also room for inexpressibility as all these predications relate only to finite or limited ability of expressions of those who are not omniscient. Thus, in common parlance, syadvāda is an expression of thought in a cultured and civilized way that does not hurt those who hold a different point of view. syadvada, thus, promotes an outlook of a many sided approach to the knowledge of reality. It is an anti-dogmatic approach respecting diverse points of view. Thus, from basic attitude to systematic thought and from thought to its logical verbal expression incorporating essential relativism, anekānta is

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Kamla Jain, "Multi-dimensional Significance of Anekantavāda"
the foundational principle of Jainas, which provides a rationale of coherence where different systems of philosophy present different aspects of reality.
It needs to be clarified that syadvada or seven-fold judgments are not figments of imagination, they are only expressions of many-faceted reality for its fullest comprehension. It should also be noted that syadvada should not be seen as a theory of doubt or that the term 'syat' means “may be' or “perhaps' which would amount to a form of skepticism. A comprehensive description of varied nature of objects is not an expression of doubt or skepticism. Rather, it underscores a number or possibilities for understanding reality.
In modern social context there cannot be a better interpretation of anekānta than secularism. It is the modern social philosophical definition of anekanta. Secularism secularism is generally characterized by (i) decline of religious belief (ii) separation of church and state (iii) respect for all religions. It is this last meaning which is most relevant in the Indian context. A secular state protects all religions equally and favors none at the expense of others. The state recognizes equal rights and privileges and duties as belonging to all citizens irrespective of their religion or caste. It does not mean indifference to religion nor does it mean opposition to religion. It only means that the state as such does not identify itself with any particular religion and not only tolerates but appreciates every religion. Under no circumstance does it mean rejection of relevance of religion or that it eulogizes irreligion. In simplest terms it means 'equal respect for all religions' It does not mean abandoning spirituality from the life of people or even from the affairs of the state. It should only mean elimination of religion - based conflicts and confrontations that destroy the social fabric of our society and exhaustion of energies of nation. The talk of separation of religion from politics should be read as separation of communalism from politics. True religion is a part of life which is nothing but universal values. Jawaharlal Nehru once said that the use of the word 'secular' to describe Indian State was “perhaps not a very happy one and that it was

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Lessons of Ahimsa and Anekanta for Contemporary Life
used for want of better word'. However, in so far as it conveys the meaning it is intended to convey it should be fine. When we look at modern urban society, an example of cultural pluralism, which characterizes a life style of "anonymity, mobility, pluralism, pragmatism and even profanity” to use Harvey Cox's words (The Secular City), we find that the above meaning of secularism is more significant in this kind of society. The individual's roots become weak and fragile in this society and where he needs to cultivate a sense of respect or tolerance for changing situations around him. (This may however, pertain more to American society but Indian society is speedily moving towards this situation). A closer look would reveal that it is in essence nothing but anekanta.
This exhaustive philosophy is reflected not only in philosophical deliberations or religious catechism, it is reflected in so many area of our social life. In our judicial system in which lies the core of human dignity in society, the greatest contribution to the cause of justice is the concept to natural justice, which is based on two fundamental principles (1) no one should be his own judge for his own cause and that a judgment should be unbiased and impartial (ii) both sides of the case should be heard and that no one should be condemned unheard. On close analysis both these principles implicitly refer to the attitude of anekanta. If, for example a judge looks at the problem from one angle he would be labeled as prejudiced and biased or one holding ekantika views. Further, if he gives hearing to one party and leaves the other party unheard his approach would be ekantika again. Thus, anekānta is the essence of both these principles. A person accused of murder could be hanged, could be given life sentence and could also be acquitted; this underlines anekantika approach.
In a successful business organization management uses anekanta in a subtle manner as an important technique. A good business executive brings together various departments and makes them function in coexistance. Such a leader understands human psychology, the strengths and weaknesses of human nature and creates his own dynamic personality with his multi

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Kamla Jain, "Multi-dimensional Significance of Anekantavüda"
dimensional approach, perspective and vision of getting the job done with maximum output by various kinds of people with different aptitudes and potentials. Further, even for personal management and growth the anekāntika appraoch produces better results by sharpening one's analytical ability, objectivity, a sharp grasp of others and above all, an unbiased attitude with a sense of empathy and belongingness for others
Today, medical practitioners have begun to rely on an integrated approach in medicine rather than rigidly adhering to their particular school of medicine. Allopathic practitioners have started to recommend well-tested ayurvedic medicines which they think are less prone to side-effects. This expresses a synthesis of diverse approaches on the basis of 'complementarity' principle. This again is a reflection of anekantika attitude.
Anekāntika outlook is not only good for our day-to-day life, but it also has a great intellectual appeal. Post-modernism and its related theory of post-structuralism widely used in literary criticism are of very recent origin. Post-modernism strongly contends that every field of ideas is a field of contending forces. Lyotard, a French philosopher succinctly puts it and says, 'a postmodern condition refines our sensibility to differences and reinforces our ability to tolerate the incommensurable'. Postmodernism emphasizes that no representation can caputre the subject completely and that it is only a representation. There may be, in this thesis some kind of a tilt towards Buddhist view of momentariness or Rjusuira naya, but it definitely throws light on differences and tolerance of differences. This is the true anekantik approach of unity in diversity and diversity in unity. It is a matter of great intellectual satisfaction to see that the rich Jaina tradition could sow the seeds of post-inodern thought.
Concept similar to anekānta can be seen in other religions and philosophies of the world. Take for instance the following: Isavasya Upanishad describes atman as a substance which moves and does not move, which is near and far and which is inside and outside. Inspite of being absolutistic, Vedanta reflects relativism in its philosophy of explaining reality from three standpoints and

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Lessons of Ahimsa and Anekanta for Contemporary Life in three stages viz. pratibhasika, vyavaharika and parmarthika. Mahabharata exhorts people by saying, "Regard all religious faiths with reverence and ponder their teachings but do not surrender your judgement'. Buddhist philosophy of vibhajyavada and madhyama-marga also reflects the tone of anekana. Buddha himself believed in vibhajyavada and not in ekantavada. He rejected both 'asti' and 'nasti' and emphasized that he believed in the middle path. Ouran very clearly suggests, 'to you your religion and to me mine'. This is truly the live and let live' philosophy of religion. In conclusion, anekantavada is, in fact, a protest against the one-sided, narrow, dogmatic or fanatical approach to the problems of life and reality not only metaphysical but societal and even familial problems of present day life. This approach can significantly reduce the intellectual chaos and help overcome social conflict. For Private & Perso90 Use Only