Applied Philosophy Of Anekanta: Preface

Anekāntavāda stands for right vision. It enables us to comprehend the true nature of an object, which is possessed of infinite attributes. Reality, according to the Jainas, is multi-dimensional. It has many facets and qualities. So it is very difficult to comprehend the true nature of a reality in its entirety. Really speaking, only a particular aspect of an object is comprehended by a common man. He, therefore, gives an estimate of reality from a particular standpoint. This is, in fact, only a partial truth about an object and if the person asserts in the like manner, then he/she is not looking upon this standpoint as the only true standpoint. This goes well so far as he/she admits his/her limitations. The fact of the matter is that, he understands that there may be a multitude of different viewpoints of a given situation or event and all those viewpoints in their totality reflect the full nature of the situation or event. And hence, unless we take into account all the different aspects of a thing, we cannot be in a position to comprehend it fully as also to express it correctly and completely.

For the comprehensive understanding of the theory of anekānta, certain postulates of anekānta is a precondition to be known for readers. They are:

1. The complete truth exists but it can neither be perceived nor be expressed completely.
2. As our perception, thought and expression are sequential in time and space, we can perceive, cognize and express only partial truths.

3. All the descriptions of an object or situation are subject to the chosen reference. One can have clear understanding of the proposed research work 'Applied philosophy of Anekānta' by keeping this in mind. It may not be out of place to speak a word on the genesis of the present wok. The late Ācārya shri Mahāpraña was my source of inspiration to enter into the field of philosophical research. Once he enquired about me and then asked me, why don't you undertake some sort of research along with your teaching in Ladnun? Since then my mind started thinking about the topic in which I can do research. One good day, I went and requested for few topics of research and ācārya shri chosen the topic of "Social Relevance of Jaina Doctrines" and inspired me to write on it. I registered my Ph.D. on this topic and began to work.

In between Jain Vishva Bharati University came with a new syllabus of M.Phil: course for students of Jainology. Due to the inspiration of Ācārya Mahāprajñaji, I began to study for M.Phil. degree course and dropped Ph.D. programme for a year. During the process of the selection for dissertation topic, I decided to work on 'Applied Philosophy of Anekānta'. It is because of the reason that when I took admission in Pārmārthika Śikṣaṇa Saṃsthā, the very first year, Ācārya Mahāprajñaji delivered a weekly lecture series on the applied aspect of anekānta in New Delhi. I came to derive the essence of anekānta and its practical application in our day-to-day transactions.

The other reason is that I was privileged to gain the knowledge about the thinking of the west and the post-modern philosophers in intensive study course in Calcutta. During that time, Prof. Arun Kumar Mukherjee suggested me that I undertake this topic and highlight the philosophy of anekānta as a way of hermeneutic interpretation and as the best remedy for the conflict resolution that can open the scope for the Inter-cultural dialogue in the age of clash of civilization and culture. The inter-culturality is based on the strong foundation of the maxim that, we meet to differ and differ to meet. So an endeavour is made to have a comparative study of the postmodern philosophy with the philosophy of anekānta. This would be the new way of interpreting anekāta and its relevance in solving the problems of language philosophy and in achieving the goal of successful communication.

Moreover some scholars claim that anekānta closes the door to any philosophical discourse by accepting everything contrary or contradictory. It is to eliminate the misconception regarding the theory of anekānta that, it is merely a synthesis of all the other philosophical systems and has nothing to contribute anything new to the world of philosophy in itself. It should rather be said in reply that the anekāntavāda along with the nayavāda and syadvād gives us room for dialectic of discourse and an existential view of the live world. In this work efforts will be made to establish that anekānta theory is actually a door opener to an unbiased vision, which is a problem solving antidote and to explore the elements of anekāntic thinking in western post-modern philosophy for inter-cultural dialogue.

This research book is a section-I of my Ph.D. thesis. I have made a humble effort to bring in special insight to the applied aspect of Jain Metaphysics and Jain epistemology independently, which is the very foundation of the philosophy of anekānt. Moreover no independent exhaustive research has been undertaken on this topic so far. So most compelling reason to publish this book is to widen the horizon of social implications of Jain doctrine of anekānt in all spheres of life and to highlight the wide implications of the anekantic teachings of Mahāvīra in the present scenario exhaustively. The proposed research work deals with the social utility of philosophy of anekānt t in all situations of practical life rather than its theoretical part, which is the central theme of the present research work undertaken.

The book 'Applied Philosophy of a Anekānta’, is a map of the central provinces of Jain Philosophy. It is an introduction, a guide, a companion and a survey all in one, the heart of Jainism. It consists of five chapters, each providing an account of the main topics in the field of anekānt philosophy. The chapters are although introductory, are not elementary, because they seek to give the full character of inquiry into its most important questions. So let us proceed to have bird's eye view of the contents of the chapters and its concluding remarks.

The first chapter deals with the very concept of 'Origin and Development of Theory of Anekānta Philosophy'. Although the word 'anekānta' is not found in the Jaina canonical texts, still the germs of anekānta philosophy is scattered here and there in the canons in terms of the word 'siyā' and 'bhayanā' (i.e. each statement is made in a certain context). The origin and development of anekānta philosophy has been discussed on the basis of the classifications of the four periods - from the period of canons up to the modern period and survey of four periods is done to highlight the relevance of present work.

The second chapter deals with Metaphysical Basis of Anekanta. This doctrine of anekāntavāda finds the most important place in Jainism and on this very foundation other doctrines of the Jainas are built up. The entire Jain metaphysics, epistemology, ethics is based on the tripadī of utpāda (origination) vyaya (destruction) and dhrauvya (permanence). The triple nature of reality is the metaphysical basis of anekānta, on which strong foundation all the other theories are explained in the logical world of philosophy. Without understanding the Jain metaphysics, we cannot understand the heart of the theory of anekānta in Jain philosophy. I have highlighted how the Jain nature of reality can act as a guide in understanding the situations of life in right perspective. Along with this the interdependence between the individual actions and the social order is briefly explained from the anekāntic perspective.

In the third chapter, Epistemological Analysis of Anekāntavāda, it is highlighted as to how anekāntavāda unfolds its vision through nayavāda and syādvāda. Nayavāda is an analytical method of standpoints, while syādvāda is the synthetic method of knowledge. The brief introduction of doctrine of anekānta, its nature, its limitations, its utility in the expression of multi-dimensional truth is being dealt in this chapter. What we know as the doctrine of co-existence, or the spirit of reconciliation, or the theory of relativity, all these, in fact, originate from anekāntavāda. It is primarily in the dialogues of Lord Mahāvīra and his disciples Gautama, Somila, Skandhaka, Jayantī and so forth, we find that Mahāvīra used the language of anekānta in all his discourses. Bhagavatī Sutra is a living example of anekāntaic communication. Along with this the brief introduction of nayavāda with its sub-classifications is discussed for a primary understanding of the next chapter. It also deals with the implications of philosophy of anekānta, syādvāda, and nayavāda in modern and Jain perspective.

In the fourth chapter 'Anekānta in Western Postmodern Philosophy' an endeavour is made to understand the philosophy of anekant in the light of philosophical thinking of post-modern philosophers. It seems that the western thinkers are shining from metaphysics to epistemology and from epistemology to dealing with the problem of communication through the process of analytic philosophy and language philosophy. The relevance of anekānta lies in understanding 'the other'. In this process, we can know the points of overlaps, i.e. the points of agreements and the points of disagreements and with the points of agreements we can correspond with others views and cultures. These larger cultural interests and understanding is the need of the present day of cultural conflicts. In this, it is highlighted how the philosophy of anekānta is actually a door opener to an unbiased vision, which is a problem solving antidote. Moreover the overlapping points between Jain thinking and the western postmodern thinking are discussed from the point of view of anekāntic inter-cultural dialogue.

In the fifth chapter, 'Multi-dimensional Application of Philosophy of Anekānta', effort is made to deal exhaustively with the applied philosophy of anekānta in all the fields of present day scenario. Acārya Mahaprajna has rightly mentioned in-his book, Anekānta: The Third Eye, that the anekānta is not only a mere theoretical philosophy, but it is a philosophy of life. The applied philosophy of anekānta at individual level, familial level, social level and international level is being discussed in context with the solution to the problem of today, anekānta can act as a tool in building up an ideal society, where there will be a peaceful co-existence, religious and social harmony through the tolerance of the 'other' and reconciliation of viewpoints in a specific context through the wide perspective of anekānta. It is a dynamic philosophy of life through which one can lead a life of partnership and participation, a life of friendliness and harmony, a life of non-violence and equality. It indeed touches almost every aspect of life and envisages total change in the horizon of our outlook, thought and action. It provides an integral, balanced and effective approach to the solutions of the problems, which mankind is facing to-day.

Finally the heart of the thesis i.e. concluding remarks concludes the research by summarizing the key points. It will also justify the new findings and contributions endorsed at my disposal. At the end the compact bibliography of the literature related to the research work that was referred, to develop this work is enlisted.

Firstly, I would like to pay my profound respect to tīrthankar Mahāvīra who propounded the doctrines of social relevance. I render my reverence to H.H. Ācārya Mahāprajña for his enlightened inspiration to undertake this research. I place my indebtedness to our present Ācārya Mahāśramana for rendering his blessings and for allowing me to complete this important task. Sādhvī Pramukhā Kanakprabhā ji and Mukhya Niyojikaji Sādhvī Viśrut Vibhā ji also guided me in my research work by rendering their precious experience and time.

I am grateful to former Samani Niyojika Akshay Prajñā ji who allowed me to choose the guide outside the arena. The ex-Niyojikā Madhurprajñā ji and present Samani Niyojika Riju Prajñā ji also showered her heartfelt blessings for the completion of my task. Thanks to V.C. Samani Charitra Prajñā ji for her blessings accompanied with compassionate discipline I could complete my work in time. I offer her my sincere gratitude for providing me an opportunity to get my dissertation research work published from the Jain Vishva Bharati University. I am thankful to Samani Malliprajñā ji, Samani Chaitanya Prajñā ji and other Samanīs for their kind support.

I extend my sincere gratitude to my supervisor and guide Prof. K.C. Sogani ji, Director of Apabhramśa Sāhitya Academy, for his unrelenting encouragement and illuminating guidance. I wish to thank notably Pandit Vishvanath Mishra, Prof. Damodar Shastri, Prof. Bhattacārya, whom I approached very often to find the solutions to the problems that arose during my research. I would like to express my special thanks to Prof. Satyaranjan Banerjee, Prof. N. Krishna Swamy, Prof. Edger Beuer,who enlightened me in the field of research methodology. I give my sincere acknowledgement to all my colleagues for their kind assistance. I give my special thanks to Mohan Choudhary and Anoop Khoja, who assisted me in typographical work whenever I was in need. I am also thankful to Nepal Pavan Gang for printing this book, in a very short time and for giving a research book form. Lastly I take this opportunity to render my gratitude to the eminent scholars whose works have been referred by me.

Dr Samani Shashi Prajñā