Anekantavada

By: Khushika Shah, Khushi Doshi, Jainik Shroff, Anish Visaria

Since Jainism is such a vast philosophy, there is no one clear dictionary definition of what Jainism is. However, it can be broken down into its core tenets Ahimsa (non-violence), Aparigraha (non-possessiveness), and Anekantavada (non-absolutism). These three principles are interconnected and work together to bring spiritual development and contentment within oneself. While Ahimsa revolves around minimizing violence and treating others with kindness, Aparigraha discourages attachment to others and to materialistic objects. The final tenet and the central topic of this article, Anekantavada respects the multiplicity of perspectives in relation to time, permanence, and extremes, and encourages the use of communication to prevent conflict.

Anekantavada is a very powerful principle. It can help solve external conflicts like war and exploitation by bridging differences between diverse religions and political parties. It can help with achieving environmental preservation through the practice of non-violence and self-restraint. It can also assist in achieving internal peace and contentment. When we develop the urge to seek truth and believe in many possibilities, we start seeing an expansion of our beliefs and with beliefs, an expansion of our limited knowledge. This way Anekantavada becomes the starting path to Samyak Darshan (right path) and Samyak Gyan (right knowledge).

Nayavada

According to Anekantavada, the whole truth only comes from the fact that there are many different partial points of view. These building blocks of the whole truth and the first division of Anekantavada are known as Nayas or partial ideas of a truth. One partial truth is not more significant than another. There are 7 different types of Nayas, each of which can be explained through the example of an artist working on a painting.

The first three kinds of Nayas are Dravyärthik Naya or Substantial points of view, which consider all as permanent and eternal. These Nayas help us define permanence in our lives. In this case, we are going to consider a craft store and its customers as permanent objects in a setting.

Naigam Naya is the partial truth based solely upon the end result of the object or activity. For example, when the artist is asked on their way to a craft store for the purpose of their visit, they may claim that they are painting, which is essentially the end result of their activity, rather than what they are currently doing ie walking to the craft store.

When we refer to an object based upon a generic characteristic or collection, this is known as Sangrah Naya. A manager may mention that there are 15 people in the craft store rather than the number of men, women, and kids or even more specific attributes such as the number of artists who use paint versus colored pencils.

Vyavhar Naya can be thought of as the opposite of this; rather than the generic characteristics, a specific characteristic is used to describe the object. An example would be calling a customer a 7-year-old or a painter rather than a human.

The following 4 types of Nayas are Paryäyärthik Naya or Modification point of view, they focus on transformations of objects. These help us combine the notion of time and change while describing our environments and realities. These Nayas can remind us that our past doesn’t define us and that we can change our lives.

Rujusutra Naya is the viewpoint based on the present situation, without reference to the past or the future. If you break it down, “Ruju” means simple, and “sutra” means knowledge. Here, simple means that the past and future characteristics of an object are not accounted for. If the artist decided to abandon their passion for art and become an engineer, the artist would no longer be considered an artist with this view, as that was a past profession.

Shabda Naya refers to the standpoint that each word has its own specific meaning; however, they may refer to the same object. For example, a sketchbook and notepad could refer to the same object even though they have slightly different definitions.

Samabhirudha Naya claims that each word’s meaning is based upon the origin or root of itself. Although some words may be synonyms today, their history or etymology makes them different. In this point of view, although a marker and crayon are both grouped together as utensils used by an artist, the history of the two words is distinct and provide context on their different uses.

Lastly, Evambhuta Naya can be classified as a subset of Samabhirudha Naya, it restricts the meaning of the word to the precise action and definition. According to this point of view, if the artist is not currently making art even if they did yesterday and will tomorrow, they wouldn’t but called an artist today because they are not doing the precise action in the moment.

These different POVs help provide us with context and better understand how others are communicating and what they are attempting to convey. Many of these Nayas have further classifications that we have not dived into.

Syadvada

The second division of Anekantavada is Syadvada. Syadvada helps us better understand extreme views, be tolerant, to be sympathetic, and have an attitude of impartiality. Syadvada is related primarily to speech and is investigated by seven modes, or ways of conveying, of truth. These seven modes are called the Sapta-Bhanga, which expound all variations of the truth for any proposition. It has more points of view than Aristotle’s logic systems (of truths and negations). This can be understood through a sample proposition. Let us say our proposition is related to people experiencing hot temperatures.

Through this example, you can learn to account for those who feel temperatures more extremely, and also leave room for the gray area for not being able to judge one’s experience with temperature sole-based on their appearance.

It can be confusing looking at the different types of Anekantavada. But anekantavada isn’t just a philosophy that we learn about; it’s a way of life. Similar to how we integrate principles like Ahimsa and Aparigraha into our lives, there are also many ways that we can start to implement Anekantavada into our daily lives, whether they be simple or complex.

Beginning with the basics, it is key that we put in the effort to understand the opinions of others. This means not only listening but actually making an effort to take in what others say. While in arguments with parents, a sibling, or a significant other, too often, we find ourselves listening, yet not understanding or ignoring opposing viewpoints because we are convinced that our opinion is the right one.

In these contexts “Effort” can mean a variety of things in this context to be able to empathize better and understand where they’re coming from:

• asking questions
• leaving our opinions behind
• using syadvada to understand different versions of the same truth
• using nayas to considering the context of the words and language used by others
• learning about someone’s life or experiences.

Anekantavada is therefore similar to principles like Ahimsa; it’s not enough to be physically following it, you need to be actively implementing it into your mindset. The first step is to expose ourselves to an increasing number of viewpoints. Exposing ourselves to different viewpoints is instrumental to understanding others because it allows us to consider different opinions and ideas that we previously would have ignored or been unaware of. Expanding our viewpoints can also have the ripple effect of not only helping ourselves but the people around us. Showing others the power of understanding can help stop the spread of issues like polarization, especially in politics, which is a growing issue in America and other areas that arise when Anekantavada is not implemented.

A common misconception is that Anekantavada means that all viewpoints have merit no matter what they are. Anekantavada doesn’t mean listening to factually wrong opinions (violence is good), but rather accepting the fact that there can be more than one correct viewpoint (violence can be used to prevent greater violence, violence is harmful, etc.). Using these tips can not only change your way of thinking but also the view of others over time. It is imperative that now, more than ever, we try to implement Anekantavada into our lives.

Looking at logic and perspectives through the lens of Jainism can provide us with new perspectives on time, permanence, and extreme points of view. Applying these ideas yourself can allow you to focus on self-growth as you can let go of past descriptions of who you are as a person, and focus on creating new definitions of who you want to be in the future. Just as an artist uses different techniques to create a masterpiece, Jainism recognizes the value of embracing various perspectives to attain a deeper understanding of reality.

Discuss in the comments 💡: What are some ways you can use Anekantvada to understand time in regards to your place and that of others? How can you use Anekantvada to give yourself and others the benefit of doubt?

References Compendium of Jainism Jain Shwetambar Conference Herald Syadvada In View of Three Modern Scientists — Jain Journal Wikipedia