(This preliminary note on Part ‘D’, deals with the theory of Relativism (Syadavad) and Polyism or manifoldedness (Anekant) etc. Along with the theory of knowledge. It tells one, how to realize the truth, which has many- facets, and is highly complex. The theories of comprehensive knowledge cognizance (Pramana), stand-points (Naya) and Linguistic-aspect (Nikshepa) have also been explained in the simples possible manner.
(1) Theory of Relativity : Anekantvada; Nayavada & Syadvada
Jain philosophy has presented to the world, a significant instrument of understanding and expression it is Anekantvada or Nayavada read with Syadvada.
“Syadvada” (Relativism) is a Corollary of Nayavada the latter is analytical and primarily conceptual and the former is synthetical and many verbal. Syadavada will certainly look lame in the absence of Naya-doctrine. The doctrine of “Naya”/stand point without Syadvad has no practical value. Syavad in the course of assertion-process curbs down and harmonizes the absolute views of individual Nayas. The Nayavad enables one to analyse the various points of view and appraise their relative validity.It is a remarkable method for the analytical comprehension of Complex question. As regards Nayas (stand-points), we have said enough in our note on Part ‘A’.
(2) Anekantvada (Poli-views-ism)
Etymologically, the term Anekant consists of two words : Aneka (i.e. many) and Anta (i.e. views). An anekantvadi is a man of many-sided view-point, with broad-vision and open-mind. Aneikantvada maintain that our universe is a Complex fabric of close and compact infinite realities, interlacing, intermixing and inter-effecting each other. As these realities of universe are an infinite and infinitum, it is not possible for an ordinary man to know all the qualities of such a reality; it is a whole and express it accordingly. The ordinary man can, therefore, know only some qualities of some of them and can express them in relative aspect.
The view taken by intellect is never a whole view. To quote Dr. Kamta Prasad, “Truth is a great hoard of potentialitie and is a great play of varieties. To take a full view of its bountiful and glorious whole, one should try to take hold of al its variegated aspects and harmonize them, through, a rational thought into one coherent whole. Those who regard truth as consisting of only one particular aspect. This by their denial or other aspects, take hold of any a truncated vies of reality. It is this shortsightedness, which engenders a biased thought in religious beliefs, which gives rise to Schisms between view and view. In order to avoid this undesriable state of affairs, the seeker after truth, should guard himself against it by means of certain well-defined safe-guards that aim at ensuring the consistency of subtle abstract thought and that safeguard has been offered by Jain thinkers in the marvelous doctrine of Anekantvada.” This doctrine is a patron of synthetic system of thought ever teaching broadness in outlook and toleration in grasp for teaching the problems of life within and of the world outside. It saves us from falling a prey to mental errors religious bigotry and voal strifes. (1)
According to Shri Vidyanand ji, “Anekant menas the negation of absolutism of existence, non-existence, permanence and momentariness.” (2) In the words of S.Mukherji, “The central thesis of Jaina is not only diversity of Reals, but each real is equally diversified.” Diversity does not connote simply plurality but a plurality which involves opposition in the attributes of a reality. Position and negation are co-present in the same Real and possess an equal status. This may appear to be a contradiction but solves the difficulty by means of the Law of Anekant which affirms the possibility of diverge attributes in Unitary entity.” (3)
A Righteous person should observe three categories of expression, pertaining to his belief and experiences, which are (1) Svasamaya i.e. pertaining to one’s own experience (2) Parasamaya i.e. pertaining to others experience and (3) Tadubhaya (pertaining to both sorts of views, mentioned above). This way of dispassionate study of experiences of both sides is the best way for bringing mutual understanding and reconciliation amongst the antagonists. Besides it equips the inquirers with aright sense of a thing and its environment and makes him fit to handle it rightly and make a right statement.
(3) Syadavada :
Like Anekant: “Syadvada” is also a compound term of two words: (1) Syat (may-be; some-how relative) and (2) Vad (Speech). Ekantvada (one sided absolutism) creates misunderstandings, fears and fraction. Syadvada (many-sided relativism) prepares one to face the situation in rational and scientific manner. It has a synthetical doctrine and method of logical Reconciliation and ascertainment of truth.
The seven-fold predications of Syad-vada, regarding one and the same object, are as follows –
(1) Syad-Asti : Relatively/May be a substance exists (Positive or affirmitive view):
(2) Syad-Nasti : Relatively/may be, a substance does not exist (Negative view)
(3) Syad-asti-Nasti : Relatively/May-be, an object exists as well as does not exist (Synthetical view);
(4) Syad-Avaktavyam : Relatively/May-be, a substance exists but is indescribable;
(5) Syad-Asti-Avaktavyam : Relatively/May-be, la substance exists but is indescribable;
(6) Syad-nasti-avaktavyam : Relatively/May-be, a substance does not exist and is indescribable;
(7) Syad-asti-nasti : Relatively/May-be, a substance exists.
and does not avaktavyam exist and is indescribable (i.e. the whole totality is understandable in its affirmative and negative relation but is indescribable).
In their outward appearances, these statements seem to be inconsistent and contradictory to each other; but in fact they are not so : They are supplementary or complimentary to each other. The aim of Syad-vada is to describe the substance in whole by describing it in its various forms. These seven-bhangas or classes of points of views. Though describe only particular aspects of the substance yet they are mutually inter-dependent and inter-related. They finally represent and realise the whole substance correctly and accurately.
(4) Non-absolutism (Sapekshtavad) :-
The great merit of the Jain philosophy of Non-absolutism/Relativism (Sapekshatavad) lies in the fact that it is able to maintain the truth of the opposite elements, of confluence of opposites, like unity and multiplicity in a consistent manner. It establishes the truth, not by rejecting the partial views about reality but by taking all of them into consideration. The partial comprehensions, so far as they approach reality, are held to be true, but are unable to give us a full picture of reality. The only thing, Jains dislike in other thinkers is the dogmatic claim of each that he alone is in the right. The claim amounts to a fallacy of Exclusive Predication (Ekantvad). “The Jains superiority lies in not demolishing the views of others, but in being able to work out their unknown and unthought of implications, showing them at their best and assign them a place among the many possible alternate view which would make partisans voluntarily give up all airs of self sufficiency.” (1)
It is for these reasons that the system of Jain philosophy is termed a system of realism (Yathartha-Vadi), a system of Poly-views (Anekant-vadi) and a system of relative values (Syadavadi). In fact, it is a system which enlightens the aspirant to reach the truth, see eternal beautitude of the soul and rise above the relative vies-points of the intellect. It reminds us that man is after all imperfect; Paramatma/God alone is perfect. It is Paramatma/the Omniscient alone, who is capable of knowing and experiencing the whole truth.
The particles of karmic matter (karma-pudgala), which are capable of binding all souls, exist in all the space units of all the six directions. All those particles of karmic matter, get associated/bound with all the space units of the soul.