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  • Chapter-61 - Anekant & Syadvada

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    Vidyasagar.Guru

    1. What is Anekant ?

    Aneka + Anta = Anekanta the word Aneka means more than one and the word Anta means attribute or Dharma. The existence of the many mutual contrary attributes in an object, is Anekanta.

     

    2. How many types are there of Anekanta ?

    The Anekanta is of two types -

    (1) Samyaka Anekant - To accept relatively many attributes of the object / matter.

    (2) Mithya Anekant - To imagine many attributes of the object absolutely.

     

    3. What is Syadvada ?

    The language - method of description of Anekant-Dharma, is Syadvada. The word Syata means 'relatively in some respect' and the word “Vada' means to narrate, to speak.

     

    4. How many Bhangs/division (alternative exposition or assertion) are there of Syadvada ?

    There are seven division of the Syadvad, i.e. a doctrine of relative assertion.

     

    5. What is called Sapta Bhang ?

    (1) “प्रश्न वशादेकस्मिन् वस्तुन्यविरोधेन विधि प्रतिषेध विकल्पना सप्तभङ्गी।" ,i.e. the imagination of affirmation / assertion-negation in a single object according to the question but non-contradictory of accurate knowledge (Praman or right knowledge), is Sapta Bhang. (Rajvartika, 1/6/5)

    (2) The groups of seven Bhangas ,i.e. division, is called Saptabhangi.

     

    6. Enumerate the names of Sapta Bhang ?

    The names of Sapta Bhanga are as follows -

    (1) Syat Asti Eva, (2) Syat Nasti Eva, (3) Syat Asti-Nasti, (4) Syat Avaktavya Eva, (5) Syat Asti Avaktavya, (6) Syat Nasti Avaktavya, (7) Syat Asti-Nasti Avaktavya. (R.V., 4/42/15)

     

    (1) Syat Asti Eva - Existent in some respect (may be, it is),- e.g. with regard to Ramchandra ji, Seeta ji is precisely the wife.

    (2) Syat Nasti Eva - Non-existent in some respect (may be, it is not)-, e.g. Seetaji is not wife with respect to some other person except Ramchandra ji.

    (3) Syat Asti-Nasti - Existent - non-existent in some respect (may be, it is and it is not),e.g. Seetaji is the wife with respect to Ramchandra ji and with respect to other person, she is not wife.

    (4) Syat Avaktavya Eva - Inexpressible in some respect (may be, it is indescribable)-, e.g. Seetaji is the wife with respect to Ramchandraji, not in respect to other persons. Both these relativities can not be stated simultaneously, hence, with respect to simultaneous relativity it is indescribable.

    (5) Syat Asti Avaktavya - Existent inexpressible (may be, it existent in some respect and yet inexpressible) - ,e.g. Seetaji is precisely the wife with respect to Ramchandra ji, but it can not be expressed simultaneously with respect to both Ramchandra ji and some another person at one and the same time.

    (6) Syat Nasti Avaktavya - Non-existent in some respect but is inexpressible (may be, it is not and yet inexpressible),- e.g. Seetaji is not wife in respect of some other person but it is not possible to express simultaneously with respect to both states Ramchandraji and other person, hence it is Nasti Avaktvya.

    (7) Syat Asti-Nasti Avaktavya - Existence - non-existent in some respect but is inexpressible (may be, it is and it is not and also inexpressible) -, e.g. Seetaji is the wife with respect to Ramchandraji and not with respect to other person and it is not possible to express simultaneously with respect to all these three states, hence it is Asti-nasti Avaktvya.

     

    7. Which doctrinal example of Saptabhangi was given by Acharya Shri Jñãnasagarji ?

    1. The living being of the first spiritual stage of development (Pratham Gunasthanavarti) is Asti false-believer.
    2. The Kshayika Samyagdrishthi (holder of irrevocable right belief), is a Nasti false believer.
    3. The living being of the third Gunasthan, remains Asti-Nasti false believer.
    4. The Jeeva of the second Gunasthana, remains Avaktavya false believer.
    5. The Jeeva of Kshyopsama Samyagdrishti (destruction-cum-suppression of Karmas), remains Asti Avaktavya false believer.
    6. The Jeeva of Upsama Samyagdrishti is Nasti Avaktavya false believer.
    7. The Jeeva of Karan Labdhi(who is with attainment of efficiency causing right preception in Antar Muhurta) is Asti-nasti Avaktavya false believer.

     

    8. How the Anekanta is a thing of our day to day social behaviour ?

    Anekant is a thing of our day to day social intercourse, without adopting it our publicinteraction would become standstill ,i.e. it can not run even for a single instant. It is publicly seen that precisely one person is called son with respect to his father, the same person is called father with respect to his son, similarly maternal uncle with respect to his nephew (sister's son) and nephew with respect to his maternal uncle, similarly one is called son-inlaw with respect his father-in-law and father-in-law with respect to his son-in-law. Similarly, one is called disciple with respect to his Guru and Guru with respect to his disciple. Just as many relations are possible with one person, similarly many attributes exist in one object / thing. If some one says he is my maternal uncle, if it is said that he is maternal uncle of all & sundry then this is one-sided view, is the cause of discord, and the Anekanta (doctrine of manifold aspects) is a thing of coordination.

     

    9. Whether the thing / objects consists only of seven Bhangas ?

    The inquisitiveness can not be more than seven and their solution is also done by seven kinds, hence each thing also consists of only seven Bhangas.

     

    10. How many basic Bhangas are their in Sapta Bhangi ?

    Basically there are three Bhangas in Sapta Bhangi - Syat Asti Eva, Syat Nasti Eva and Syat Avaktavya, the remaining four Bhangas are formed by combination of the above three Bhangas, thus Bhangas become seven.

     

    11. Whether the Anekant is fraud ?

    No. The others are deceived in fraud, but there are many attributes in the Anekant and which attribute the speaker is desiring to express, is Anekant., e.g. Nav Kambalo Devadatta Here, the word Nav denotes two meaning, one meaning is number 9 and other is new. The speaker's intention was that he possesses 9 blankets not 3,4 but the listener grasped the meaning as new blanket not old. (Raj Vartika, 1/6/8)

     

    12. The friend of Pandit Gangaram ji of Varanasi asked him why he is so much attached to Jainism although he is not born among the followers of Jainism ?

    Pandit ji picked up four photos of his house taken from all the four sides. Showing photos pandit ji asked him as to whom these photos belong ? the reply was that indeed ,those photos were of Pandit ji's house. Pandit ji told this very is Syadvad. The house is one but it appears that each of these four houses are different with one another, similarly as many as there are attributes and modes of any object what-so-ever, to express / tell them with so many views, is precisely Syadvada. The complete and actual (genuine) apprehension of any object can not be attained by one sided-view without Syadvada.

     

    13. How quarrelling followers of one sided / absolutist doctrinaires were made under stand by the follower of manifold aspects (Anekantvadi) ?

    One elephant came in the town. Six blinds (Soordas) heard and came near the elephant, one of them touched its tail and said, "The elephant is like a rope", the second touched its foot and said, "Well, the elephant is like a pillar". The third touched its trunk, said, "It is like a pestle". The fourth touched the stomach of the elephant and said, "Well, it is like a wall". The fifth touched its ear and said, "It is like a winnowing basket". The sixth Soordas touched its tooth and said, "It is indeed like a bow". Those six blinds began to quarrel about the elephant sitting in one place, all were obstinate about their own observation, one man passed from there, he knowing / understanding the cause of their dispute / controversy said - "why are you quarrelling ? each all of you have touched only one limb of the body of the elephant, not touched the whole body of the elephant, that is why you are quarrelling among yourselve. Listen attentively, I tell you the whole form of the elephant. Combining tail, foot, trunk, stomach, ear, tooth, etc. all limbs the complete form of the elephant takes shape." The blind men understood the thing and repented for their own one-sided view.


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