59174668 ANEKANTVADA Theory of Non Absolutism

7/30/2019 59174668 ANEKANTVADA Theory of Non Absolutism

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ANEKANTVADA

THEORY OF NON-ABSOLUTISM

SOURCE: Internet and e-books.

For Spreading Purposeonly

-Rahul Zota

www.jaincosmos.blogspot.com


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CONTENTS

Introduction. 3

Pramana: Total View Knowledge 9

Nayavada: The DoctrineofPartial Standpoints 16

Syadavada: TheoryofSeven Predictions .. 28

Five Samavya:Five CausalFactors.. 38


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INTRODUCTION

Modern day logic is defined as the study of principles and method ofargumentation. Anargument in the systemof logic isa setof statements. Jain

logic isancient. Its roots can be traced tothe Holy Scriptures inwhich itstates,

N on-Absolutism is the principal dogma of Jainism. Furthermore, every

statementisto beacceptedasrelativetruth.

Let ustakeanexample. Supposesomeones nameis Kishor. Hisfathers nameis

Maganlaland hissons nameis Karan. Now Kishor isfatherandsonatthesametime. How canthis be?From Maganlals perspective, heisasonandfrom Karans

perspective, he is a father. Thus, both statements are true from their own

perspectives.

Souliseternalaswellas changing. How canthesetwo conflictingstatements be

true? Accordingto Jain logic, theyare truestatements intheirown perspective.

Souliseternalfromasubstantial pointofview (Dravya). Thesoulisever changing

fromamodal pointofview (Paryya).

Six blindmentouchedanelephantand cameoutwith theirownopinionthatthe

elephantislikea pillar, python,drum, pipe,longrope,and hugefandependingon

the parts of the body that they touched. They could be right from their own

perspective, butanelephant isanelephant,and the personwho canseeknows

an elephant as total. He also knows that the elephant could be like a pillar,

python,drum, pipe, long ropeanda huge fan from the perspectiveof the legs,

trunk, abdomen, tusk, tail, and ears. Therefore, if you do not have complete

knowledge,donot believeinother possibilitiesandthinkthatthe partial pointof


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viewistheonlytruth andothersarewrong,thenthe partial pointofviewisnot

right.

Thus, understanding of Jain logic helps a lot for tolerance. Nothing may be

absolutelywrongandnothingmay beabsolutelyright. Allthestatementsaretrue

intheirown perspective. Becauseofourinabilitytoknowsubstanceasawhole,

we cannot have complete knowledge of a substance. Only the Omniscient

Bhagawn (Lord) has perfectknowledge,so He hasthe completeknowledge. The

spoken and written language has limitations of expressions. So one has to

understandthe broadermeaningof Jain logic and thentry to understand reality

in that perspective. We should know all the angles of the substance and then

present the partial pointof view,and then weare right. Presenting the partial

point of view, and then considering it as a complete knowledge is wrong

according to Jain logic. We should also keep in mind, that when a sentence is

spoken, we should know from what angle it is spoken. If we understand it

correctly,thenourknowledge baseincreases. Literatureisalsowritteneitherina

substantial point of view (Dravyrthika Naya), or modal point of view

(Paryyrthika Naya).

Thus to have complete knowledge or organ of knowledge (Pramna Jnn), we

shouldalsoknow partial pointsofview (Naya). The partial pointofview becomes

a pillaronwhich the buildingoftheorganofknowledgerests. Ofcourse,thetrue

and completeknowledgeofasubstanceisonly possiblewith Omniscience.

Toknowasubstance,thereare4different categories,which aredescribedinthe

scriptures.

Lakshana (Characteristics of a Substance)

Oneshouldknowthe characteristicsofasubstance. The characteristic (Lakshana)

should be such that it is present only in the substance and not in any other


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substance. For example, when we say that the soul is formless, this is not its

absolute characteristic because there are other substances like medium of

motion, medium of rest, space, and time, which are also formless substances.

Nevertheless,ifwesaythatthesouls characteristic is toknow thenit becomesa

true characteristic. Everysoulstartingwith thelowestform (Nigod)tothe highest

form (Siddha) has characteristicsofknowledge. Touch,taste,smelland colorare

all characteristicsofmatter becausenoneoftheotherfivesubstances havethese

characteristics. Thus,a peculiar characteristic present inonlyonesubstanceand

notinanyothersubstanceisknownasitstrue characteristic.

Pramna (True Knowledge)

That by which a thing is known rightly is called Pramna, i.e., true or valid

knowledge. Toknowasubstancefromallanglesis calledtheorganofknowledge,

ortrueknowledge. On theriseoftrueknowledgedoubt, illusion,and ignorance

are removed and a nature of a thing is understood rightly to a considerable

extent. The knowledge that allows one to differentiate and to make decisions

abouttheselfandothers (Svaand Para)is calledtheorganofknowledgeortrue

knowledge. Theorganofknowledge consistsofseveraldifferentandapparently

opposite pointsofviews. Thuswith theorganofknowledge,onegetsequanimity,

and becomes tolerantofdifferent pointsofviews. The perception,which grasps

thenatureofathingina properand contraindicatedform,is calledtheorganof

knowledge.

Naya (Partial Point of View)

Theknowledgeofa substance fromone pointofview is called Naya (a partialpointofview). The thoughtactivity,which graspsonlyoneaspectofanobject

with the aid of scriptures, is called a partial pointof view. Total knowledge or

organofknowledge (Pramna Jnn) isthesumtotalofall partial pointsofview.

Thusto understandasubstanceinitsfullestform,onemust haveknowledgeofall

partial pointsofview includingseeminglyopposite partial pointsofview. Justas


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Pramna is pureknowledge,soalso Naya is pureknowledge. Theformergrasps

theentirething,while the lattergraspsonlyoneof itsmanyaspects. Thereare

several different classificationsof partial pointsofviewgiven in scriptures. We

willseetheone,which ismorewidely used,inalater partofthis chapter.

Nikshepa (Analysis of Truth)

Analysis of truth can be done with precision and clarity in different ways. A

substance has variousattributes. Keeping thoseattributes inmind,asubstance

can bedivided intodifferent ways. Language isameansof communication. All

practicalexchangeofknowledge has language for itsmainmodality. When it is

embodied in language, intangible knowledge becomes tangible and henceconveyable. Languageismade up ofwords. Oneandthesamewordisemployed

toyieldseveralmeaningsdependingonthe purposeor context. Employmentofa

wordtoexpressdifferentmeaningsisdoneatleastinfourdifferentways. These

fourwaysareknownas Nikshepa.

FOUR NIKSHEPA (FOUR WAY ANALYSIS OF TRUTH)

Name (Nm)

Themeaning that isnotderivedetymologically, but isgatheredon the basisof

convention set up by the father,mother or someother people, isknown NmNikshepa. Itmeans to refer to theobjectmerely by itsname. Ourdailyactivity

becomeseasier bygivingnametoanobject.Forexample,a poor persons nameis

King. Heisknownas King byname,eventhough heisvery poor.


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Symbol (Sthpan)

Itmeansreferringa personthrough his image, idol, picture, painting,etc. These

things contain in themselves the symbol ofanoriginalobject;e.g. lookingat a

marble idol at a temple, one says that this is Lord Mahavir. In this usage wesuperimposetherealthingonitsrepresentation,viz.,astatue,a photograph,ora

picture.

Potentiality (Dravya)

Hereonereferstoanobject bymentioningits past conditionorfuture condition.

ThetermD ravya inthewordD ravya Nikshepa hasthesenseofpotentiality.For

example,werefertoa personasakingnoweventhough he isnotaking but is

goingto beakinginthefuture.

Actuality (Bhva)

Itmeansthenamesignifyingtheobjectismeaningfulinits present condition. This

meaningsatisfies theetymologyof the concernedword. A person is calledking

(Rj),when heisactually carryingtheroyalscepterandisshiningwith gloryon

thataccount; heiskingintherealsense.Forexample,theword Tirthankaris used

onlyafter thesoulattainsomniscienceand isnow preachingandestablishinga

fourfoldreligious congregation.

Summary

Weworship Supreme Soul (God) byrespectfullyrememberingandmuttering Hisname,worshipping Hisimage,worshipping Him bydevotedlyservingthespiritual

teacher, becausetherealspiritualteacher can beregardedas Supreme Soul (God)

in potential. Inthisway, Nam Nikshepa, Sthpan Nikshepa,and Dravya Nikshepa

(rather our activities performed with respect to these three meanings) lead to

Bhva Nikshepa (rather theactivity with respect to the Bhva Nikshepa,or the


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actualattainmentofthestate correspondingtotheactualetymologicalmeaning

ofthe concernedword).


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PRAMNA: TOTAL VIEW KNOWLEDGE

Aim and Subject matter of Jain Logic

We cansay that the chiefaim is to understand thescripturesandthedoctrine,

which again is not possible without the correct knowledge of Pramnas (total

viewknowledge)and Nayas, (partialviewpointknowledge). Thesubjectmatterof

Jain logic includes all such topics resulting from Jain theory of knowledge and

reality. Apartfrom the Pramnasassourcesforknowledge,the N aya-vda and

S apta-bhanga-vda, the D ravystika and P aryystika views, and the

enumerationand classificationof Nayaare someof thequite interesting topics

includedin Jainlogic.

Pramnas (Valid Knowledge) in Jain philosophy is divided into two modes:

Pramna and Naya. Pramna is knowledge of a thing as it is, and Naya is

knowledgeofa thing in its relation. Nayameansa standpointof thought from

which we make a statement about a thing. Siddhasen Diwkar in Nyyvatra

writes,S ince things have many characters, they are the object of all sidedknowledge (omniscience); butathing conceivedfromone particular pointofview

istheobjectofNaya (orone-sidedknowledge). Itmay benoted herethat Nayais

a partofPramna becauseitgives usvalidknowledgeofitsobject. Naya beinga

particular standpoint determines only a part of its object. A Naya can also be

definedasa particular intentionorviewpoint aviewpointwhich doesnotrule

outotherdifferentviewpointsand is therebyexpressiveofa partialtruth about

anobjectasentertained byaknowingagentorspeaker. Nayasdonot interfere

with oneanotherorenterinto conflictwith oneanother. Theydonot contradictone another. They uphold their own objects without rejecting others objects.

Naya becomes pseudo Naya, when it denies all standpoints, contradicts them,

excludesthemabsolutelyand putsforwardits partialtruth asthewholetruth.


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According to The Jain logic, Naya becomes a form of false knowledge as it

determinestheknowledgenotofanobject but partofanobject. Theysay that

false knowledge is knowledgeabout somethingwhich is not a realobjector in

conformitytowhatitis, the partofanobjectandnotnon-object. Theknowledge

ofanobjectdetermined by Naya isvalid knowledge from that pointofview. It

doesyield certainvalidknowledgeabout partoftheobject.

The Pramna kind of knowledge comprises all the aspects of a substance.

Pramna includes every aspect; and not as understood from any one aspect.

Pramnaisoftwokinds

Pratyaksha (direct)

Paroksha (indirect)

Pratyaksha Jnn (direct knowledge)

Direct knowledge is that which is obtained by the soul without the help ofexternal means. The Pratyaksha Jnn is of three kinds, namely Avadhi-jnn

(Clairvoyance), Manah-Paryya Jnn (Extra Sensory Perception) and Keval jnn

(Omniscience).

Paroksha Jnn (indirect knowledge)

Indirectknowledgeisthatwhich isobtained bythesoul bymeansofsuch things

as the five senses and the mind. Paroksha Jnn is classified into Sensory

Knowledge and Scriptural Knowledge

. Thus, there are total five kinds of

Pramna: (1) Sensory Knowledge (2) Scriptural Knowledge (3) Clairvoyance (4)

Telepathy (5) Omniscience.


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Pratyaksha Pramna (Direct Knowledge)

The souls knowledge of substance is pure. The souls involvement is direct in

obtainingthistypeofknowledge. It can beof2types.

Director Practical (Smvyavahrik Pratyaksha Pramna)

Transcendental (Pramrthika Pratyaksha Pramna)

Direct Knowledge in a conventional sense (Smvyavahrik Pratyaksha Pramna)

Theknowledgeobtained bythesoulthrough Sensory Knowledge (Mati-jnn)and

Scriptural Knowledge (Shruta-jnn), is calledindirectknowledgefortworeasons:

1) Thereisaneedforthesenses andminds involvementand2) Theknowledgeis

impure because the knowledge obtained from senses and mind usually is for

othersandnotforthesoul. However,whenthesoulobtains RightFaith (Samyak

Darshan),atthattime,thesensoryknowledgeand Scriptural Knowledgeare used

for the knowledge of the self. Therefore, this is called direct knowledge in aconventionalsense. Heretheknowledgeis partiallytrue (Ekadesha Spasta).

Transcendental knowledge (Pramrthika Pratyaksha Pramna)

Whenthesoulobtainsdirectknowledgewithoutthe help ofanyexternalmeans

(likesensesandmind),thenitis calledtranscendentalknowledge.

Partial knowledge (Vikal Pramrthika) when the soul obtains direct

knowledgeofaformedsubstance,itis called partialknowledge.


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Clairvoyance (Avadhi-jnn)

Clairvoyance refers toknowledgeof things thatareoutof the rangeofsenses.

Herethesoul can perceiveknowledgeofasubstancewith aform (Rupi Padrtha),

which exists at great distance or time. In celestial and infernal souls, thisknowledge is present since birth. In humanandanimal, thisknowledge can be

obtainedasaresultofspiritualendeavors.

Telepathy (Manah-Paryya-jnn)

Inthistypeofknowledge,the humansoul hasa capacityto comprehendothers

thoughts. Great saints who have achieveda high levelof spiritual progress can

possesthisknowledge.

Omni Perception and Omniscience (Sakal Pramrthika)

A Tirthankar or an Ordinary Omniscient having the Absolute Knowledge and

Vision (Sakal Pramrthika)knowsaboutallsubstancesinthe universe,andallof

theirmodesofpast, presentandfutureatagiventime. Whenasoulin hisquest

for purity destroysall four Destructive Karmaat the 13th stageof the spiritual

ladder, itobtains this knowledge. This is perfectknowledgeand stays with the

soul forever. About Omniscience (Kewal Gyan), Dr. Rdhkrishnan writes:I t is

omniscience unlimited byspace,timeorobject. Tothe perfect consciousness,the

wholerealityisobvious. Thisknowledge,which isindependentofthesensesand

which canonly be feltandnotdescribed, is possibleonly for purifiedsouls free

from bondage.

Indirect Perceptions (Paroksha Pramna)

The knowledge that is impure, of others, and not of the self is called indirect

perception. Herewetakethe help ofexternalmeanslikethefivesensesandthe

mind.


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Sensory knowledge (Mati-jnn)

Thisknowledgeisgainedthrough thesensesand/ormind. Reflectiononwhat has

been perceived, reasoning, questioning, searching, understanding, and judging

arethevarietiesofsensoryknowledge. It canalso be classifiedasremembrance,

recognition,induction,anddeduction.

Remembrance (Smaran)

Recognition (Pratyabhijna)

Induction (Tarka)

Deduction (Anumna)

Scripture knowledge (Shruta-jnn)

This knowledge refers to conceptualization through language. It is obtained by

studying the scriptures and listening to the discourses. Scripture knowledge(gam Knowledge) consistsofcomprehensionofmeaningofwordsthatare heard

orderivedfromthesensesandthemind. Thisknowledgeisauthoritative.

Pramna (Valid Knowledge) - Summary

Pramna is capable of making us accept the agreeable things and discard the

disagreeableones;itis butknowledge. Theobjectofvalidknowledgeaccordingto

Jains isalwaysa unityofanumberofaspectsor characteristic, such asgeneral

andthe particular,theexistentandthenonexistent,etc.


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Valid knowledge or pu re knowledge is the total or partial destruction of

ignorance. ThefruitofPramnaisoftwosorts:directandindirect. Directfruitof

all Pramna istheannihilationof ignorance. Asregardsthe indirectfruitofpure

knowledgeisindifference. Itisalsosaidthat,theimmediateeffectofPramnais

theremovalof ignorance;themediateeffectofabsoluteknowledge is blissand

equanimity,while thatofordinary practicalknowledge is thefacilitytoselector

reject.

The subject of all forms of valid knowledge is the self, as known by direct

knowledge. Thespirit (soulor Jiva)istheknower,doerandenjoyer,illuminesself

andothers, undergoes changesofcondition,isrealizedonlyinselfconsciousness,

and is different from the earth, etc. The soul, as described in Jainism, is

permanent but undergoes changes of condition. With reference to theistic

approaches, Jainism believes insouland its liberation. Moreover, itacceptsand

agrees to the fact thatno liberation is possible without the true knowledgeof

reality;andlogic or Pramnaistheaidtosuch knowledge. Whatistheistic behind

thelogic isits useand purpose. Thisisneitheranintellectualexercisenoragame

of arguments to refute, but to know and sharpen understanding for spiritual

progress.

Onaccountof itsknowledge, thesoul isdifferent from inertsubstances. Asthe

coverover itgoesondecreasing, itsknowledgegoeson increasingandshowing

itself. Likeamirrorthatreflectseverything,thesoul canknowanythingthat can

beknown. Ifthere isno coveratall, it isnaturalthat it canknowallthings. It is

illogical to say that we can know only up to this extent, not more than this.

Therefore,an Omniscient (Kevali)knowseverythingdirectly.

Only hewho possessesthiskindofknowledge canexpoundsounddoctrinesand

only he is the supreme spiritual well-wisher. After that, even those who act

according to his commands are well - wishers. For great Chief Disciples of


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Tirthankars (Ganadhars), gams are the Pramnas, source of true knowledge.

Jainismassertsthatknowledgeattainedistheknowledgeofrealobjects. Whatis

known is not all aspects of the reality of an object, but only one or some. In

Jainism, knowledge depends onexperience and experience is always partial, in

the sense that reality in totality is never revealed. Under the circumstance,

whateverisknownisknowninrelationtoastandpointandtherefore absolution

isto besurrendered. ThisistherootofNaya Vdaand Sydvda.


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NAYAVADA: THE DOCTRINE OF PARTIAL STAND POINTS

The term Anekntavda consistsofthree terms:A neka, A nta, and V da, Theterm A neka, means many or more than one, A nta means aspects or

attributes and V da means ism or theory. In its simple sense, it is a

philosophyoradoctrineofmanifoldaspects. It has beenvariouslydescribedand

translated by modern scholars. Prof. S. N. Dasgupta expresses it as relative

pluralism against extremeabsolutism. Dr. Chandradhar Sharma translates itas

doctrineofmanynessofreality. Dr. Satkari Mookerjeeexpressesitasadoctrine

of non-absolutism. Thisisalsoexpressedasatheoryofc onditional predication

or theoryof relativityof propositions. Since thedoctrineof A nekntavda isopposed to absolutism or monism (Eknta-vda), we would prefer a phrase

doctrine of non-absolutism to convey the meaning of Anekntavda. The

doctrineofAnekntavda can besubdividedintwo categories:

Naya-vda relates to thoughts and analysis

Sydvda relates to speech

What we know by the analytical process of Naya-vda, we express by the

synthesisofSydvdaandthe baseofboth isknowledge. Accordingtothe Jains,

inorder to havea completeand comprehensive judgmentof realityone has to

take intoaccount themainsubstance that has theelementof permanenceand

undergoes changesinvariousforms. Inthis processofchange,the previousform

dies away and a new form comes intoexistence. The birth of the new form iscalled Utpd (emergence), the death of the old form is called Vyaya

(disappearance)andthesubstance,which remains constantduringthis processof

birth and death, is called Dhrauvya (Permanence). When one is able to

comprehendallthesethree,one canarriveata proper judgmentaboutthething


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inquestion. Whentheselftakestheformofa human being,you canknowitasa

man or a woman. When it takes a formofvegetable,you candescribe itas

grass. Allthesedescriptionsaretruefromthestandpointoftheforms thatthe

selfhasassumed. Therefore,whenwerecognizeathingfromthe pointofviewof

the modification or change, it is called P aryyrthika Naya. Paryya means

modification, change. However,whenwerecognizethatthingfrom the pointof

view of substance, it is called Dravyrthika Naya. In the former mode is

predominantandsubstancesubordinate,inthelattersubstance predominantand

mode subordinate. The former considers changing aspect of reality while the

latter considersits permanentaspect.

Thegreatest contributionthatthe Jains havemadetotheworldofthought is by

their theories of Naya-vda and Sydvda. The word S yd in Sanskrit means

p erhaps but in Jainism it is used toshow the relativityofa judgmentand the

wordN aya meansS tandpoint. Truth orrealityisalways complexand hasmany

aspects. Ifoneisimpressed byoneoftheaspectsofa complexrealityand begins

toidentifythereality,only bythataspect, heis boundtomakeawrong judgment

aboutreality. Therefore,the Jainseersexhort ustolookatthe complexitiesoflife

and knowledge from every standpoint and from positive as well as negativeaspects. They recognize that the comprehension (view) of an ordinary human

beingis partialand hencevalidonlyfroma particular pointofview,which cannot

givea correctorevenanearly correct comprehensionofthewhole. The complex

reality hasnotonlyaninfinitenumberofqualities butalsoaninfinitenumberof

relations. Again, it may be looked at differently by different people and under

their different circumstances. It assumes different forms and appearances for

which dueallowanceoughtto bemade. Allthismakesitdifficulttoforma correct

judgmentabout it unlessasystematic and logicalmethod isfound to identify it.Thismethodis called Naya-vda.

As Dr. S. Rdhkrishnan observes: "The doctrine of Nayas of Standpoint is a

peculiar feature of Jain logic. A Naya is a standpoint from which we make a


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statementaboutathing. Whatistruefromonestandpointmaynot betruefrom

another. Particularaspectsareneveradequatetothewholereality. The relative

solutionsareabstractions underwhich realitymay be regarded, butdonotgive

usafullandsufficientaccountofit. Jainism hasa basic andfundamental principle

thattruth isrelativetoourstandpoint."

ThusN aya can bedefinedasa particularviewpoint;aviewpointwhich givesonly

a partial idea about an object or view which cannot overrule the existence of

anotherorevena contraryviewaboutthesameobject. Ifanobjectortheoryis

judgedonly fromonestandpoint,the judgment isonesidedand it is termedas

E knta. E ka means one and A nta means end. Thus, Eknta means one-

sidedness. The Jains therefore ask us to judge from all aspects, which is called

A neknta. This is the basic principle of Jain philosophy. Every fundamental

principle of Jain philosophy is based on Aneknta. Throughout its approach,

Aneknta has beentoacceptthedifferentaspectsoreven contradictoryaspects

of reality and to evolve a synthesis between the contradictory philosophical

theories.

A Jainseerwouldsay, both are correctfromthestandpointfromwhich theylook

at the problem, but both make their statements, which do not conform to the

principleof Anekntaand hencedonotgivea correct judgmentof reality. Jains

say that changes are as real as the original substance. A jug made of a clay

substance cannot be usedasanythingexceptasa jugandsincethe useisreal,the

form of a jug which clay has assumed cannot be unreal. If the clay substance

assumes some other form of an earthen vessel meant for cooking, that vessel

couldnot be usedasa jugeven though the claysubstanceremains thesame. Ifthis isso, how canwesay that the form the substanceassumesata particular

timeis unrealandonlythesubstanceisreal? Thesubstanceofclayappearsto be

theonlyrealthingtothosewho concentrateonsubstanceandignoretheform. It

isnot correcttosaythat becausethereisa changeintheform,the changingform

is unreal. If it is real even for a moment, its reality must be accepted and


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recognized. Ifa comprehensiveviewofthewholerealityisto bea comprehensive

perceptionofathing,itis possibleonlywhenits permanentsubstance (Dravya)is

taken intoaccountalongwith itsexistingmode (Paryya). As chrya Siddhasen

states we can understandathing properly by perceivingitsvariousaspects.

Classification of Nayas

Jain philosophers have given broad classifications of different aspects (Nayas)

through which we can perceiveathing. Naya can be classifiedasthefollowing2

types.

1. Absolute point of view (Nishchaya Naya)

Hereonetakesasubstanceand picks up oneofitsattributes (Guna)andanalyzes

one partofitsattribute. Thisis calledabsolute pointofview,e.g.to calla clay pot

asa clayasitismadeofclay. Here clayisasubstanceandoneofitsattributesis

representedintheformofa pot. Thestandpointthat concentratesontheoriginal

purenatureofathingis called Nishchaya Naya. Itimpliestherealorthe ultimate

meaningorinterpretationofanobject.

2. Practical points of view (Vyavahr Naya)

Thesubstanceanditsattributesareinterdependentand cannever beseparated.

To considerthemasseparateis calledthe practical pointofview.Forexample,to

knowisanattributeofthesoul. Inaddition,to considerknowledgeinaseparate

wayfromthesoul is called practical pointofview. Inthe practical pointofview,

one takes into account the associationof a substance with another substance.

Even though it is not right to know a substance this way, day-to-day activities

becomesomewhateasier. E.g.we use clay potto holdwater,sonowwe callthis

potawater pot. Herethe potisnotmadeofwater, but clay. However, becauseof

waters associationwith the pot,we callitawater pot. Therightwayoftellingwill


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bethatthisisa potmadeofclay,andwe useittostorewater. Thisabsoluteway

ofsayingasentencetakesa long timeandnot practical. That iswhywe call ita

water pot. It conveys the meaning. The day-to-day activities become easier

thereafter. Even though the soul and body are separate, we use the word

interchangeably. Wedo indicatethe bodyas living becauseoftheassociationof

thesouland body.

From Nishchaya Nayaorabsolutestand point,asoul isindependent,selfexisted

and uncontaminated by matter. From Vyavahr stand point it can be called

impureassoulis boundwith Karmaleadingtothe cycleofbirth anddeath. Such

classification of Naya or standpoints enables identification or distinction of

objectsortheoriesaccordingto particular classofNaya.

Classification of Naya:

1.Naigama Naya: Generic and Specific vieworteleologicalview

2.Sangrah Naya: Collective

3.Vyavahr Naya: Practicalview

4.Rujusutra Naya: Linearview

5.Shabda Naya: Literalview

6.Samabhirudha Naya: Etymologicalview

7.Evambhuta Naya: Determinantview.

Thereare hundredsofsub classificationsoftheseseven Nayas butwithoutgoing

in details, we shall presently discuss the bare outlines of these seven Nayas.

Beforedoingso,itmay benotedthatfirstthree Nayasarewith referencetothe

identification of the main substance called D ravya and hence are known as


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D ravyrthika Nayas. Theremainingfourrefertothestandpoints,which identify

themodesofthemainsubstanceand henceareknownasP aryyrthika Nayas.

Dravyrthika Nayas (substantial point of view)

Dravyrthika Nayameans thestandpoint that concentratesona substance (the

generic and permanent aspect). Dravyrthika Naya (substantial standpoint)

considersallthingsto be permanentoreternal.Forexample,itstatesthata pot

quasubstance clay is permanentoreternal. In this pointofviewone considers

thesubstanceasawholeandgivesitsmodessubsidiarystatus. E.g.whiletalking

aboutthesoul,onewill considerthesoulasimmortal,wasnever created,norwill

itever bedestroyed. Ontheother hand, Paryyrthika Nayaregardsallthingsas

impermanent, because they undergo changes (transformations). Hence it

declares that all things are non-eternal or momentary from the standpoint of

modesor changes. Thestandpointthatgraspsthegeneric aspect is Dravyrthika

Naya. Andthestandpointthatgraspsthespecific aspectis Paryyrthika Naya.

This can besubdividedasfollows

Naigama: Generic or Specific or Teleological

Sangrah: Collective Generic

Vyavahr: Practical

Paryyrthika Nayas (modification point of view)

Modification point of view (Paryyrthika Naya) Paryyrthika Naya regards all

thingsas impermanent, becausethey undergo changes (transformations). Hence

itdeclares thatall thingsarenon-eternalormomentary from thestandpointof

modesor changes. Inthis pointofviewone considersmodesofasubstanceasa

primarysubject. Thesubstantial consideration becomessecondary. One considers


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religiousworksregard himasdefined by thesinoftheft, though he hasactually

not performedtheactoftheft. Thestandpointadopted bythereligiousworksis

thattheact,which issoughtto be undertaken,isasgoodas beingaccomplished.

ThisisalsoaninstanceofSankalpi- Naigama.

02. Sangrah Naya (Collective point of view)

Wegetthis Naya (viewpoint)whenwe putmainemphasisonsomegeneral class

characteristicsofa particularthingignoringaltogetherthespecific characteristics

ofthat class. Such aviewisonly partially correct butdoesnotgivetheideaofthe

whole and it ignores the specific characteristics of that thing. In the collective

pointofview,theknowledgeofanobjectisinitsordinaryor commonform. Thespecial qualities of the object are not taken into account. E.g. there were 500

peopleinthe hall. Herewearenow consideringonlygeneralqualitieslike people

andnot considering like howmanyweremen,women, children,old,young,etc.

One considersthegeneralattributesofasubstancelikeasubstance hasexistence

andeternality. Now theseattributesare common toallsix universalsubstances.

Hereweare considering thegeneralattributesofa substanceand ignoring the

specific attributes of each substance. Concentrating on a common quality, viz.,

consciousness that is found inallsouls,one cansay thatall soulsareequal. Its

scopeismorelimitedthan Naigama Naya.

03. Vyavahr Naya (Practical):

If we look at a thing from this standpoint, we try to judge it from its specific

properties ignoring thegeneric qualities,which aremainly responsibleforgiving

birth to the specific qualities. Thisamounts to theassertionofempiricalat thecostofuniversalandgivesimportanceto practicalexperienceinlife. This pointof

viewseesanobjectinitsspecialformratherthanthe commonform. Thespecial

attributes of an object are taken into consideration. The practical view,

concentrateson the functionof a thing or being. It isanalytic inapproach and

often usesmetaphorstoexplainthenatureofthings.


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On the basis of the collective point of view, and after describing things in a

collective form, it is necessary to find out their special characteristics. For

example,whenwe uttertheword medicine

itincludesall branchesofmedicinebutwhenonesaysallopathic,osteopathic naturopathic, homeopathic,etc.then

we can understand itsspecialty. This can befurtherdivided by itsname, patent,

quality, uses,etc. Thesedivisionsareexamplesofadistributive pointofviewand

have a tendency towards greater exactitude. With understanding of Naigama

Nayaweshouldrecognize the potentialityofachieving liberation byallsouls. As

all souls are capable of liberation, we should appreciate that potentiality in all

souls. Andweshowourrespectand humblenesstoallliving beings. Whenweact

accordingly with all, this becomes Vyavahr Naya. Many times we act inaccordance to Paryya, however if we realize to Dravya we can reduce our

internalandexternal conflicts.

PARYYRTHIKA NAYAS

04. Rujusutra Naya (Linear point of view.)

Itisstillnarrowerthan Vyavahrinitsoutlook, becauseitdoesnotemphasizeall

thespecific qualities butonlythosespecific qualities,which appearinathingata

particular moment, ignoring theirexistent specific qualitiesof the pastand the

future. The pastandfuturemodesofathingarenotrealasthey haveservedor

will serve their purpose and do not exist at the moment. The approach of the

Buddhistsisofthistype. Toignorethespecific qualitiesofthe pastandfutureand

toemphasizeonly continuing characteristicsofRealityisthefallacyinvolved here.In this pointofview,one considers ideas like reality,etc.as thedirectgrasp of

hereandnow,ignoringthe pastandfuture. It considersonlythe presentmodeof

athing. Ruju meanssimple,sutrameansknowledge. Supposeamanwasaking

and he is not a king now, thus his past is of no use in a linear point of view.

Similarly,a personwill beakinginthefuture, butismeaninglessinalinear point


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ofview. Onlythe presentmodeisrecognizedinalinear pointofviewmakingthe

identificationeasierandscopenarrower.

05. Shabda Naya (Literal point of view)

The Verbalistic approach is calledas Shabda Naya. Thisstandpointmaintainsthat

synonymous words convey the same meaning or thing, provided they are not

differentintense, caseending,gender,number,etc. Inotherwords,itstatesthat

twosynonymouswords cannever convey thesame thing if they havedifferent

tenses, caseendings,genders,andnumbers. Soitisnotappropriateto usewords

indifferentgenders,numberetc.torefertothesameobjectorevent. Theliteral

pointof view uses words at theirexact facevalue to signify the realnatureofthings. Each word hasavery particularmeaning. Intheliteralview,even changing

thegender,numbers,wordsendingor tenseofaword isthought to change its

meaningandthereforeto changetheobjecttowhich itrefers. Therefore,itisnot

appropriateto usewordsindifferentgenders,numbers,etc.torefertothesame

objectorevent. E.g.thewords potand pitchersignifiessamemeaning, butinthe

followingsentence, themeaninggets changed, whydidyou bringa pot? I only

wanta pitcher.

06. Samabhirudha Naya (Etymological point of view)

It is different from Shabda Naya because it concentrates on the etymological

distinction between the synonyms. If carried to the fallacious extent thisstandpointmaydestroytheoriginal identity pointed to bysynonyms. Itdiscards

the conventional useofawordinfavorofthemeaningderivedfromitsroot. The

etymologicalviewassertsthat, becausetherootsofsynonymsaredifferent,they

arenotactually synonyms

in thesenseofwords thatmean thesameaseach

other. A group of words may basically mean the same things but as individual


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words, they representaspecial condition,e.g. hutand palaceare placesto live.

However, poor people live ina hutandking lives ina palace, inanetymological

(word historical or derivation) point of view, it represents a specific quality or

grammatical propertyofaword.

07. Evambhuta Naya (Determinant point of view)

This Naya recognizesonly thatwordwhich indicates theactualaction presently

attributed to the individual. In other words, among synonyms only that word

should be selected which a correlation with the action has referred to. In this

pointofview, thewordorsentence,which furtherdetermines its characteristic

propertyinits presentstate, is used. Itrecognizesonlytheactionimplied bytherootmeaningofaword. To bereal,theobjectmustsatisfytheactivitymeant by

theword. A wordshould be used todenote theactualmeaning.e.g. theword

thiefisto be usedonlywhena personis caughtstealingandnot becausea person

isaknownthief. Itrepresentsastrictapplicationofawordorstatement.

PARTIAL TRUTH OF INDIVIDUAL NAYA:

As already noted, the purpose of pointing out to this detailed classification of

Nayasistoshow howdifferently,differentindividuals canviewthesameobject.

However, thesedifferentaspectsareonly partially trueand since theyareonly

partially true, theyarenot capableof beingwholly true. They, however, cannot

be rejectedaswholly untruealso. Thesedifferent aspects can be illustrated by

thereactionsofsome blind peoplewhowereaskedtogotoanelephantandgive

itsdescriptionaftertouchingandfeelingit. Onewhotoucheditslegsdescribedit

likea pillar;onewhotouchedthetaildescribeditlikearopeandsoon. Each onewasrightfrom hisownstandpoint because he couldexperienceonlya particular

limb of the elephant and not the whole elephant. Each one of them was,

however,wrong because hisdescriptiondidnot conformtothereality,which the

elephant possessed. Onlyonewho could see thewhole could comprehend this

reality.


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Utility of Naya Theory

The analysis of Naya shows that every judgment is relative to that particular

aspect from which it is seen or known. This is also called Spekshavda (The

Theory of Relativity) that means relativity of our particular knowledge or

judgment to a particular standpoint. Since human judgments are always from

particular standpoints, they are all relative and hence not absolutely true or

absolutely false. Theiroutrightacceptanceasasole truth or rejectionas totally

false would not be correct. This led the Jain seers to their famous doctrine of

S ydvda, which meansthedoctrineofrelativity. Naya-vdarevealsatechnique

toarriveatsuch an understanding. Itteaches usthattruth isrevealedto usonly

partiallyifviewedfroma particularaspect. Evenifonefindsthata propositionis

quite contrarytothe conviction he hadforthewholelifeand hencethe causeof

great irritation to him,once heapplies the principlesof Naya-vda his irritation

begins to subside. The simple reason being is that he begins to realize the real

causeforthat contrary proposition.


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SYADVADA: THE THEORY OF SEVEN PREDICTIONS

Sydvda or Sapta-Bhanga (Seven Predications)

Let usnow understandwhatthetheoryofnon-absolutismisasthe Jaintheoryof

realityfrom itsmetaphysical pointofview. The Jainapproach to ultimatereality

can be expressed in two words: realistic and relativistic. The universe is fullof

innumerable material atoms and innumerable individual souls. They are

separately and independently real. Again, each thing and each soul possesses

innumerable aspects of its own. A thing has got an infinite number of

characteristicsof itsown. Thus,accordingtothemetaphysical presuppositionof

Jainism,athingexistswith infinite characters.

The theoryofAnekntavda isthemetaphysicaltheoryofreality. Jainism brings

out another aspect of reality and that is its relativistic pluralism. While

Anekntavda explains reality metaphysically, Sydvda explains it

epistemologically (dealing with knowledge). Both are two aspects of the same

reality. We havealreadyseen how humanknowledgeisrelativeandlimitedwhichultimatelymakesallour judgmentsrelativelyor partiallytrue,andnotabsolute.

Sydvda is also called Sapta-bhangi Naya (sevenfold judgment). Sydvda is

known as the theory of relativity of propositions or theory of relativity of

judgments. Some critics call itthe theoryofrelativityofknowledge. We cansay

that Sydvda is theepistemologicalexplanationofreality; Sapta-bhangi Naya is

themethodorthedialectic ofthetheoryofsevenfold judgment. It isthe logical

sideofthetheory.

Th e doctrine of Sydvda holds that since a thing is full of most contrary

characteristicsof infinitevariety, theaffirmationmade isonly froma particular

standpointor pointofviewandthereforeitmay be correctortrue. However,the

sameassertion may be wrongor false from someother standpointor pointof


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view. Thus,theassertionmade cannot beregardedasabsolute. Allaffirmationsin

some sense are true and in some sense are false. Similarly, all assertions are

indefiniteand true in some senseaswellas indefiniteand false in someother

sense. Assertions could be true,or falseor indefinite. Thus, Jainism proposes to

grantthenon-absolutenatureofrealityandrelativistic pluralismoftheobjectof

knowledge by using thewordS yt (or Syd) before theassertionor Judgment.

ThewordS yt literallymeans may be. It isalsotranslatedasp erhaps, some

how, relatively or ina certainsense. ThewordS yt oritsequivalentin English

used before the assertion makes the proposition true but only under certain

conditions i.e. hypothetically. What is to benoted is that theword S yt isnot

usedinthesenseofprobabilityleadingto uncertainty.

Probabilityagain hints at skepticismand Jainism is not skepticism. Since reality

hasinfiniteaspects,our judgmentsare boundto be conditional. Thus, Sydvdais

thetheoryof relativityofknowledge. The Jainsquotedquiteagoodnumberof

parables,which are conventionally used by Jainwriterstoexplainthetheory. The

mostfamousoneforthegrip overthe coreofthetheoryisthefamous parableof

six blindmenwho happenedto comeacrossanelephant. Each onewassureand

assertingabout hisowndescriptionalone being correct. However,each onewascorrectfrom his pointofviewthough contrarytoeach other. Thusthe Jains hold

thatnoaffirmationor judgment isabsolute in itsnature,each istrue in itsown

limitedsenseonly. Theaffirmationswill telleitherabout theexistence,ornon-

existence,oraboutthe inexpressible. Combiningthesethreewillgivefourmore

alternatives. So, we derive the seven alternatives technically known as Sapta-

Bhanga Nayaorthesevenfold Judgment.

Theory of Seven Predications (Sapta-Bhanga)

To clarify the above approach of ascertaining the truth by the process of

Sydvda, the Jain philosophers have evolved a formula of seven predications,

which are known as Sapta-bhanga. S apta means seven and Bh anga means


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mode. These seven modes of ascertaining the truth are able to be exact in

exploringall possibilitiesandaspects.Forany proposition, thereare threemain

modes of assessment, namely, (1) A positive assertion (Asti), (2) A negative

assertion (Nsti), (3) Not describable or expressible (Avaktavya). However, for

greater clarityfourmore permutationsofthesethreeareaddedas under:A sti-

nsti, A sti-avaktavya, N sti-avaktavya and A sti-nsti-avaktavya. The word

S yt is prefixedtoeach oftheseseven predicationsto prevent the proposition

from beingabsolute. Alltheseseven predicationsareexplainedwith referenceto

an ethical proposition that I t is sin to commit violence. With regard to this

proposition,theseven predicationsnotedabove can bemadeas under:

1. Asti:Itissinto commitviolencewith anintentionto committhesame

2. Nsti: It isnota sin to commitviolenceonanaggressor who molestsan

innocentand helplesswoman

3. Asti-nsti: It issin to commitviolence in breach ofmoralandsocial laws,

butitisnotasinifviolenceisrequiredto be committedin performanceofmoralorsocialduties

4. Avaktavya: It is not possible to say whether violence is a sin or virtue

withoutknowingthe circumstances underwhich itisrequiredto be committed

5. Asti-avaktavya: Indeed violence issinful under certain circumstances, but

no positive statement of this type can be made for all times and under all

circumstances.


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athingorthe complexnatureofreality. Dr. Rdhkrishnansays, "Sincereality is

multiformandever-changing,nothing can be consideredtoexisteverywhereand

at all times and in all ways and places and it is impossible to pledge us to an

inflexible creed." A. N. Upadhhye writes that Sydvda and Naya-vda has

supplied the philosopher the catholicity of thought. It also convinces one that

Truth isnotanybodys monopolywith tariffwallsofdenominationalreligionwhile

furnishing the religiousaspirantwith thevirtueof intellectual toleration. This is

the partofthat Ahimsawhich isoneofthefundamentaltenetsofJainism. Lastly,

in the words of Dr. Y. J. Padmarajiah, A nekntavda is the heart of Jain

metaphysicsand Naya-vdaand Sydvda (or Sapta-bhangi)areitsmainarteries.

To usea happiermetaphor:the birdofAnekntavdaflieson itswingsofNaya-

vda and Sydvda. Through Anekntavda, and thus through Naya-vda and

Sydvda, Jains bring a solution to the age-old controversy between the

absolutism and nihilismor between the oneand themanyor the realand the

unreal.

Theistic Implication of Sydvda

Thus, thespirit to understand theotherandothers standpointand to learn to

tolerate the conflicting or contrary situation helps a lot towards the higher

developmentof right conduct. It broadens the mindandmakesa person quite

objective and open in his thinking. Such a person, like Jain monks, reads

extensively the treatises of other schools. It proves to be good training to

identifyextremeviewsandtoapplythe proper corrections.

Thus, herealso,we

find Sydvdaagreat help towardsrightknowledgeandright conduct. Sydvda,

bymoldinga persontowards better conductand higherknowledge, provesto be

ofgreattheistic significance. Oneoftheaimsoflifeistomaketheearth a better

and worthier world. Sydvda in spiteof its drydialectic and forbidding useof

logic isnotwithouta lessonforthe practical human beingsoftheworld. Pundit

Dalsukhbhai Malvania, an authority on Jainism, in one of his essays on

AnekntavdaexplainsthatthemottoofAnekntavdais Ahimsaandthatisthe

primereasonthat Jain philosophyis basedon Anekntavda. Theveryideaofnot


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to hurtothers butto bekindandsympathetic towardsothers viewsandthusto

be friendly is the logical outcome of Ahimsa. Ahimsa in its positive concept

becomesloveand compassion. A perfecttheism,notinitsnarrowrigidsense, but

inthesensewhere broadreligiousness,deep spiritualityand high knowledgeare

thoughtof for thesouls ultimate liberation from bondage, require Sydvdaas

its valid approach to have an objective vision of truth, to be tolerant, to be

sympathetic andto haveanattitudeofimpartiality. Withoutallthese,notheism

initsactual practiceis possible. Sydvdashapesa personalityintoatheistic one.

Moreover,subjectiveattitudeand pastrecollectionstowardsthesameorsimilar

objects play a decisive role in judgment. At the same time prejudices and

predilections, social upbringing, environmental necessities and politico-social

taboosalso playaverydecisive role ina judgmentaboutan idea. In fact,every

objectandeveryidea hasinfinite characteristicsandisrequiredto be judgedfrom

avarietyofstandpoints. Whatshould beour reaction towardsa thing ifweare

convinced that everything in this universe has infinite characteristics and with

limited knowledge, a human being is not capable of determining all these

characteristics? Certainly,ifourapproach wereobjectiveand unbiased,wewould

notrush totakeanabsoluteviewofthatthingorthought bykeepinginmindthelimitationsofourknowledge. Our judgment basedon limiteddata is likelyto be

wrong. We would, however, not have actual perception. Therefore, in our

prudence, we would say that the judgment formed about actually perceived

thingsis likely to betrue. Whilesayingso,wewouldnotruleoutthe possibility

thatitmayturnoutto be untrueif lookedatfromanyother perspective. Thisis

theapproach ofSydvda,which impliesthateach andallknowledge isrelative.

What we know by the analytical process of Naya-vda, we express by the

synthesisofSydvda. Asalreadynoticed,theetymologicalmeaningofthewordS yd is P erhaps. However, it is used tosuggestarelativetruth. The theoryof

Sydvdais basedonthe premisethatevery propositionisonlyrelativelytrue. It

all depends upon the particular aspect from which we appreciate that

proposition. Since all propositions are related to many circumstances, our

assertionsaboutthemdependentirely uponthe particular circumstancesthrough


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which we are viewing them. Since our view has a limited aperture, we cannot

knoweverythingand henceitisappropriatetoavoidourabsoluteassertion.

For instance, when we say that a particular thing weighs 5 lb., our statement

abouttheweightisrelatedtothegravitationalforceexertedonthatthing byour

planet, theearth. Thesame thingmaynotweigh anything if removed from this

gravitationalfieldormayweigh differentlyonadifferent planet. Thesame can be

said about our statements relating to time and space and about every human

experience. It is thematterofourdailyexperience that thesameobject,which

gives pleasureto us under certain circumstances, becomes boring underdifferent

circumstances. Scientific truthsare, therefore,relative in thesense thattheydo

not give complete and exhaustive knowledge of the objects under study and

contain elements that may be changed with further advance in knowledge.

Nonetheless,relativetruth is undoubtedly usefulas it isasteppingstonetothe

ultimatetruth.

Is Self

Permanent or Transitory?

In the field of metaphysics, there has been serious controversy about the real

nature ofS elf. While Vedntists believe that, everything that is found in this

universe is B rahma, the superself, permanent,and thematerial things,which

arefoundto havenoreality,astheyaretransitoryinnature. The Buddhistswould

say that everything in this universe including the super-self is transitory and

constantly changing. Theseare the twoextremeviewsas they concentrateonly

on particularaspectstotheexclusionofotheraspects. The Jainssaythat both are

relatively correctfromtheviewpointthrough which theyseethething, but both

are incorrect inas much as they fail to take the comprehensive viewofall the

aspects involved. The Jainswouldsay that, fromthe pointofviewofsubstance

(Dravya)selfis permanent butfromthe pointofviewofmodifications (Paryya),

it is transitory. Sincesubstanceand itsmodes should be takenasan integrated

wholeinorderto comprehendit properly, both theattributesofpermanenceand


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transitorynessshould betaken intoaccount. Both tothe Vedntistsaswellasto

the Buddhists,the JainseerwouldsayS yd Asti, i.e., "Fromoneaspectyou are

right

and applying his A neknta Naya, i.e., looking at the problem from

different angles would come to the above conclusion. Thus the doctrine of

relativity, which is the practical application of the theory of multifold aspects

(Naya-vda), isnothing butthedoctrineofmetaphysicalsynthesis. Thisdoctrine

hasagreatvalueinourday-to-dayindividualandsociallife.

IMPORTANCE OF ANEKNTAVDA

The importance of this comprehensive synthesis ofS ydvda and A neknta

Naya inday-to-daylifeisimmenseinasmuch asthesedoctrinessupplyarationalunification and synthesis of the manifold and reject the assertions of bare

absolutes. Mahatma Gandhis views (wrote in 1926) about the Jain theory of

Aneknta are as follows:I t has been my experience, that I am always true

(correct) frommy pointof viewandoftenwrong from the pointofviewofmy

critics. I knowthatweare both (I andmy critics)rightfromourrespective points

of view." "I very much like this doctrine of the manyness of reality. It is this

doctrinethat hastaughtmeto judgea Muslimfrom hisstandpointanda Christian

from his.Fromthe platformofthe Jains, I provethenoncreativeaspectofGod,

and from that of Rmnuja the creative aspect. As amatter of fact we are all

thinking of the unthinkable describing the indescribable, seeking to know the

unknown, and that is why our speech falters, is inadequate and been often

contradictory."

The history of all conflicts and confrontations in the world is the history of

intolerance born out of ignorance. Difficulty with the human being is his/her

egocentric existence. Ifonlythe human being becomes consciousofhis/herown

limitations! Anekntaor Sydvda tries tomake the human being consciousof

his/her limitation by pointing to hisnarrowvisionand limitedknowledgeofthe

manifold aspects of things, and asks him/her not be hasty in forming absolute


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judgments beforeexaminingvariousotheraspects - both positiveandnegative.

Obviously,much of the bloodshed,andmuch of tribulationsofmankindwould

have beensavedifthe human being hadshownthewisdomofunderstandingthe

contraryviewpoints.

The doctrine of Sydvda also clarifies the metaphysical doctrine of S elf

envisaged by the Jains. The proposition S yd Asti is positive in character and

pointsout the positiveattributesof the thing in question. Theseare individual

attributes,which belongtoandare inherent inthething inquestion. Therefore,

when the proposition S yd Asti is applied to S elf, it conveys that S elf is

justified in its existence only from the point of view of its own individual

attributes,modes,spaceand time. However,when theother propositionofthe

doctrinenamelyS yt Nsti isappliedto it, itmeans theS elf doesnot possess

theattributesandmodeswhich donot belongtoit. Itis justlikea potthat can be

identified as a p ot only if it carries the attributes of a p ot but it cannot be

identified as a pot if it carries the attributes, which are foreign to it. So the

negative identificationof S yt Nsti whenapplied to S elf wouldmean, that if

theselftriestoadopttheattributesofPudgal (matter)which areforeigntoit,itis

not the self. Inother words, Sydvda teaches us that S elf can be identifiedpositivelyasS yd Asti onlyifitisviewedfromitsownattributes,andnegatively

asS yd Nsti toshowthatitisnot Pudgal,etc.ifitisviewedfromtheattributes

thatareforeigntoit.

Thus,thedoctrineofSydvdagives claritytothereal characteroftheS elf and

bythesame processofreasoning,thereal characterofPu dgal, i.e.,non-sentient

things.


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ANEKNTAVDA AND AHIMSA

However, the important aspect of Anekntavda and Sydvda is the subtlety

with which itintroducesthe practiceofAhimsa (nonviolence)evenintherealmof

thought. The moment one begins to consider the angle from which a contraryviewpoint is put forward, one begins to develop tolerance, which is the basic

requirementof the practiceof Ah imsa. Theoriginofall bloodywars foughton

the surface of this earth can be traced to the war of ideas, beliefs and

disagreements. Anekntavdaand Sydvda putsa healing touch at therootof

the human psycheand triestostop thewarof beliefs,which leadto thewarof

nervesand then to thewarof bloodshed. Itmakes allabsolutes in the fieldof

thoughtquiteirrelevantandnaive,anditimpartsmaturitytothethought process

andsuppliesflexibilityandoriginalitytothe humanmind. Ifmankindwill properlyunderstandandadoptthisdoctrineofAnekntavdaand Sydvda,itwillrealize

that real revolutionwasnot theFrench or Russian; the real revolution was the

one, which taught man to develop his/her power of understanding from all

possibleaspects.


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FIVE SAMAVYA (FIVE CAUSAL FACTORS)

Introduction: Who is responsible for the events thatoccur in the world? Hegelsaid it is history. Marx said it is the system.

Various views have been

propounded to explain the occurrence of events. These theories put forward

mutually conflictinganswerstothequestionofwhoorwhat causeseventsinthis

universetotranspire. Aneventdoesnottake place becauseofonereason. There

are always more than one factors involved. Per Jain philosophy, a situation

developsoranevent happens becauseoffivereasonsoperatingsimultaneously.

Someschoolsofthought believethatwhatever happensis Gods wish. Theythink

that

God has created the universe

God manages the universe

God decides who gets what

Thistypeofbeliefcontrastswith thatofthe Jains,who believethatthesix basic

substancesofthe universeareeternalandtheyare:

Soul (Jivstikya)

Material atoms (Pudgalstikya)

Medium of motion (Dharmstikya)

Medium of rest (Adharmstikya)


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Space (kshstikya)

Time (Kl)

They are indestructible and cannot be created. Nobody manages the universe.

Everything in the universe takes place in accordance with the laws of nature.

Every individual feels the appropriate repercussions of his/her actions in

accordancewith his/herown Karma.

Samavya:

Samavyaisthenameofthegroup offive causesthatareassociatedwith every

situationorevent. Itgivesthe connection betweenactionand causes. Withouta

cause,noaction can take place. These five causes haveadeep connectionwith

everythingthattakes placeinthe universe. Theseallareresponsibleforallevents

(positive or negative) in the universe. The five Samavya (group of factors

functioningsimultaneously)are:

Kl (Time)

Svabhv (Nature of a Substance)

Niyati (Fate)

Nimitta and Prrabdha (External Circumstances, and/or Karma)

Purushrtha (Self Effort or Free Will)

Some peoplegive focusonly tooneof these causesand ignore theothers. The

theoryofAnekntavda,the Jain philosophyofmultiplicityofviewpoints,rejects

thiswayof viewingmatters fromasingleangle. The Jain philosophyviewsand


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reveals the importanceofeach Samavyafromthe Anekntavdaand considers

thesefive Samavyaasthe causesforanyactionorreaction. Withoutthesefive,

nothing cantake place.

Kl (Time)

Timegives sequence towhatever happens in the universe. The Karma thatare

bound tothesouldue toactivitiesmaynot immediatelymanifest their fruitsas

soonastheyare bound. ThefruitsofKarmaappearataspecific timedepending

onthenatureofthe Karmaitself.

Karma havetodependontimeto presenttheirfruits. One cannot havefruitsthe

verymomentatree is planted. Theseed cannotneglectthetemporal limitation

setout by time for itstransformation intoa tree;evennaturedependson time

for itsmanifestationoractualization. Time isa controlling principle. Without it,

temporalorder cannot beaccountedfor. Iftherewerenotime,aspout,astem,a

stalk,aflowerandafruit-allwouldemergeandexistsimultaneously.

We cannot but acknowledge the fact that time plays an important role in the

eventsofones life. Ifman understandsthattimeisoneoftheimportantfactors

that producesaneffect, hewill learn to be patientduring the period from the

inception of the work to its completion or accomplishment. Otherwise, he will

wrongly expect success or accomplishment the moment the work has

commencedoratleast beforeitsduetime. Hemaythenloseall hopeonaccount

ofnotattainingsuccess. Thiswillmake himslackin hisefforts. Asaresult, hemay

bedeprivedofsuccessinthefuture.


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Svabhv (Nature of a Substance)

Every substance has its own nature and they generate effects according to it.

Timeisnoteverything. Eveniftherighttimearrives, certainseedsdonotsprout.

Whyarethornssharp? Whydomostflowers have beautiful colors? Whyaresomeanimals cruel? Why are some animals clever and capable of rapid movement?

Whydoesadog bark? A singleanswertoallthesequestions is, itistheirnature

(Svabhv).Forexample, to bark isadogs nature. You willnot beable togrow

mangoesonalemontree. Inmatterslikethese,individualnatureis consideredas

themain cause. Nothing cangenerateaneffectagainst itsown inherentnature,

even ifallother causal conditionssuch as time, humaneffort,etc.,are present

there. An insentient or sentient thing produces aneffect strictly in accordance

with itsown inherentnature. Undoubtedly, the placeof inherentnature isveryimportantinthe productionofaneffectorintheoccurrenceofanevent.

Niyati (Destiny)

Niyati means destiny or fate. In this world, there are certain things that are

predeterminedand unalterable. In thesesituations,whatever has beendestined

willtake place. Whatever hasto happenkeeps happening. Inthis process, changecannot be made despite our best laid plans. For example, even if we make all

possibleefforts,we cannot preventtheaging processormaynot beabletosave

someones life. Ifsomeoneweregoingto hitour carfrom behind, he/shewould

do so despite our best efforts. In essence, although we are in control of most

eventsthatoccurthroughoutourlife,thereare certainthingsthatare beyondour

control. Destiny can be regarded as identical to a certain type of karma, an

unalterablekarma. In Jain terminology, it is calledN ikchitkarma. The Nikchit

karmaisthatwhich is unalterableandwhich most certainly causestheexperienceofpleasureor paintothe concernedsoulat thetimeof itsfruition. Thefruitor

result of such type of karma being Niyat (fixed and unalterable), the karma is

known by the name N iyati. However, itmust be stressed that the conceptof

Nikchitonlyappliestoaselectfewkarmaand cannot be usedasa justification

forapathyorevil.


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Nimitta or Prrabdha (External Circumstances and Karma)

Nimittaisanapparent causeofaresultora catalytic agent (helper)ofa process,

resultoractivity. There can beoneormore Nimitta inanygivenevent. Nimitta

can beeitherexternal (person,objects)or internal (Karma). Guidanceofa Guru

andscriptureoranevent can beanexternal cause.

Happiness,miseryandvarious conditionsrelatedto usdependondiversekarma.

Sometimewenoticethatgooddeedsyield bitterfruitsandevildeedsyieldsweet

ones. Behindthisapparentanomaly, it is the forceofkarma that isatwork. All

strangethingsandallthesadand happythingsweexperience;arealldueresults

ofpreviously bonded Karma. A mothergives birth totwins. Stilloneturnsoutto

bedifferentfromtheother. Thisis becauseofones own Karma. Therich become

poor, poor becomerich,rich becomericherand poor become poorer. Thisisalso

becauseofones own Karma. Everyone hastoexperience both thegoodandthe

evil consequencesoftheir Karma.

There occur inexplicable or strange events in the life of an individual or of a

group, which are described as determined or controlled by Fate. From such

events,wegettheideaoftheexistenceofkarma.

Purushrtha (Self effort or Free Will)

Purushrthaor individualeffort hasaspecial place. A person cannot progress if

he/shedependson Timeor Natureor Destinyor Karmaand if he/shedoesnot

putforth effort. The humanrace has progressed becauseofeffortsandinitiatives.It is not possible to improve anything without effort. Which one is the most

importantofthesefive? Which isthemosteffectual? The controversyregarding

these questions is not of today; but has existed for centuries. Countless

arguments and counter arguments have been made for and against one or

another proposition. One who supports one view disagrees with other causes.


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However, Jain philosophydoesnot considerthesefivefromasingle pointofview;

nordoesit consideranyoneofthemastheonlyrightone.

The Jain philosophy considers their collectiveeffectasvalidand right. Wemust

understandthatinthe productionofeach andeveryeffect,allfive causalfactors

are notequally important. Of course,all of themarenecessarily present there

simultaneouslyto produceaneffect. However,with respecttoa particulareffect

a particular causalfactoractsasthe principaloneandtherestactassubordinate

toit.

However, Jain philosophy does put more emphasis on individual effort

(Purushrtha), because individualeffort istheonlyone inour control. Individual

effort can changeoreradicateones Karma. Purushrthaofthe past is Karmaof

the presentand Purushrthaofthe presentis Karmaofthefuture. Ifwe continue

to putforth self-efforttoshedour Karma,ourdestinywillimproveandthat can

happen sooner depending upon the eradication of Karma. However, we must

understandthatittakesallfive causesforanyactiontotake place.

We cannot help butrecognizetheimportanceofhumaneffort. Thosewhoregard

karmaassupremeshouldquestion themselvesas towhogenerateskarma. It is

theactivityand passionsofthesoulthatgenerateskarma. Karmamakesthesoul

wander in the cycleof lifeanddeath,whereas humaneffortwageswaragainst

karma destroys their entire force and leads the soul to the Abode of the

Liberated. It isnottheforceofkarmathat bringsaboutthemanifestationofthe

stateofliberation. Infact, it isthedestructionofkarmathatistheonly causeofliberation. Itisonly humaneffortthat candestroykarma. Whenonedirectsones

attentiontothis uncommon characteristic ofhumaneffort,onefindsitimproper

togivesole importancetokarma. Thisisthereasonwhytheknowledgeableand

wise saints have taught us that the only means for improving and destroying

karma is ones firm determination to keep ones mental, vocal and bodily


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operations auspicious (virtuous) or pure while performing spiritual good,

auspicious, praiseworthyand compassionateacts. Those whodepend solelyon

karma become despondent and indolent. Hence, they are deprived of success.

Though humaneffort hastodependontime,nature,etc.,it isthemostefficient

way to bring victory to man. In the modern age, many wonderful things have

been inventedand widely used. These inventions serveas brilliant instancesof

the efficacy of human effort. Individuals or nations that put forth great efforts

make progress and attain prosperity and welfare. On the other hand, idle

individuals and nations fall behind and degenerate on account of their lack of

vigor and vitality; they consequently become slaves of others and subject

themselvestotheiroppressions. Iftheachievementsattainedorinventionsmade

by humaneffortaremisused, it isthe peoplewhomisusethemthatareatfault

andnottheachievementsorinventions.

Summary:

We havenowseentheimportanceofthefive causalfactors. Allfiveare usefulin

theirown places. All contributetothe productionofaneffect. Weshouldnotgive

exclusive importance toanyoneofthem,rejectingallothersorrelegating them

toan utterly insignificant place. The believers in thedoctrineof timeare under

theswayofillusion,iftheyaccepttimewhileexcludingtheotherfactorswithout

properlyevaluating their contribution. Thisview istherightview,which accords

proper placementtoallthe causalfactors. Contrarytoit,thewrongviewisthat,

which regardsanyoneofthemasthesole cause,neglectingtherest. Jainism puts

most emphasis on Purushrtha (to rely a great deal on ones own efforts and

initiatives)sinceitistheonlyoneinour controland canmakeanimpactonother

Samavya infuture. No progress can bemade ifonedependsonly uponfateor

Karma. Individual effort (Purushrtha) can help in shedding Karma and in

purifying his/her consciousness. Believing inthesefive causesisthe beginningof

thetheoryofmultiplicityofviews (multifacetedtruth or Anekntavda).


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SIGNIFICANCE OF SAMAVYA:

Toformanopiniononanyoneofthefive causesindicatesourignoranceabout

Jainreality.

Howeverduringourspiritualgrowth period,weshouldreflectonone causethat

willreduceorminimizeourvicesandenhanceourspirituality.

Duringtheactionoractivity periodoneshouldreflecton: Ones owneffortfor

thesuccess (Determination,Freewill, Selfeffort)

At the conclusionofanactivityoractiononeshould reflecton: If theresult is

positive the success was due to the help from others (external Nimitta or

circumstances). If the result is negative the failure was due to my past karma

(internal Nimitta)orthefailurewas Predestinedor Myeffortwasnotadequate

Person needs Freewill, Determination, and Effort to progress from

Illusionary/Ignorantstate (1st Gunasthan)to Monk-hoodstate (6th Gunasthan)

Person cannotspiritually progressfurtherwithoutdissolving his/herego.

Totheegoless person,alleventsthatoccurinthe universeseems predestined


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This doesnotmean thateventsare predestined in reality (all five causesare

equally present)

Wemay continuously change twoofthe five causes: Purushrthaand Nimitta

(SelfEffortorFree Will, Karmaand Externalsituation) Hencethe probabilityofall

eventsare predeterminedisverylow

Duringanignorancestatea personis controlled bysurroundings (Nimitta).

Henceon the path of spiritual progress the person should be surrounded by

proper Environment

Asspiritual progressoccurs,theeffectofexternal causesreduce,andthe power

ofsoul Increases

Karma philosophyappliestoourselves, Compassionappliestoall.

59174668 ANEKANTVADA Theory of Non Absolutism

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