A Ray of Hope Series A9

Anekāntavāda
The Heart of Jainism
An English translation of
‘Anekānta Syādvāda’
Written By Late Mr. Chandulal S. Shah

Blessings
Acharya Shree Vijay Vimalkirti Suri
Pandit Shree Trailokyamandan Vijay

Editor
Muni Shree Muktimandan Vijay

Translator
Ms. Nimisha Vora

A Ray of Hope
(A Unit of Mandan Parivar)

1

Book Title

: Anekāntavāda - The Heart of Jainism

Gujarati Text Author : Late Mr. Chandulal S. Shah
Gujarati book title

: Anekānta Syādvāda

Blessings

: Acharya Shri Vijay Vimalkirti Suri
Pandit Shree Trailokyamandan Vijay

Editor

: Muni Shree Muktimandan Vijay

Translator

: Ms. Nimisha Vora

Language

: English

Genre

: Philosophy

Publication Year

: Vir Samvat 2551, Vikram Samvat
2081, 2025 CE

Publisher

: A Ray of Hope
(A Unit of Mandan Parivar)

Copies

: 400

Price

: 300

Available at

: Mandan Bhavan
C/101, 1st Floor, Laxmi Vaibhav
Opp. Laghu Bandhu, Factory Lane,
Borivali West, Mumbai 400092.
Mo: 7862007078
Deepak C. Shah - Mo: 9867253531

1

A Real Perception of the Pinnacle of Jain
Philosophy
Dr. Kumarpal Desai

The book "Anekānta Syādvāda" is as fascinating as the
life story and intellectual world of its author, Shri
Chandulal Shakarchand Shah. A creator’s work, in one
way or another, often reflects their life. Born in 1907
in Vahelal, a village near Ahmedabad, Chandubhai
Shah studied at C.N. Vidyavihar School in Ahmedabad,
which was deeply influenced by nationalist
sentiments. As a result, he naturally imbibed Mahatma
Gandhi’s ideology. He joined the Mazdoor Mahajan
Sangh, an institution founded by Mahatma Gandhi.
This organization is unique in the world, as it brings
together both workers and owners to resolve their
issues through dialogue. Perhaps it was this very idea
that later evolved into his deep philosophical
contemplation on Anekāntavāda - the Jain principle of
pluralism, growing like a tree of spirituality!
In 1930, Shri Chandulal Shah actively participated in
Gandhiji’s famous Dandi March and endured two years
of imprisonment. On the other hand, he also
contributed to the freedom movement by
joining Janmabhoomi as a journalist, writer, and
reporter. Over time, he went on to work for prominent
newspapers such as Free Press Journal and Jai Bharat.
A journalist closely experiences the pulse of the
masses and writes in a style that resonates with the
people. This accessible and engaging style is also
evident in the book Anekānta Syādvāda. Furthermore,
his travels across America and Europe provided him
i

with deep insights into global affairs and scientific
advancements. These experiences are reflected in the
essence of this book.
In 1957, Shri Chandulal Shah's life took a significant
turn. He always had a deep inclination toward
spirituality due to his past influences and association
with saints and sages. However, alongside his religious
tendencies, he was also highly skilled in business and
innovation, earning admiration from everyone around
him. Despite his remarkable success, his mother did
not seem particularly delighted by his achievements.
This thought constantly occupied Chandubhai’s
mind—why was his mother not truly happy, even
though he was making great progress, traveling across
the world, and attaining new accomplishments in
business and research.
One day, when he got the opportunity, Chandubhai
asked his mother, "Mother, aren’t you happy with my
progress?"
His mother replied, "Which mother wouldn’t be happy
with her son’s success? But how can this truly be called
development? How long will the achievements and
wealth you have gained last? All of it is temporary.
Instead, engage in a study that leads to the upliftment
of your soul. If you think about both this life and the
afterlife, ensuring that both are going to be
enlightened, then I will truly be happy."
Chandubhai asked, "Mother, I have no special
knowledge of Sanskrit or Prakrit. How can I read
religious scriptures?"

ii

His mother said, "Go to the Upashraya and ask Maharaj
Saheb. He will guide you to a teacher who can help you
learn."
Chandubhai received the address he was seeking. At
that time, Panyas Pujya Shri Bhadrankarvijayji
Maharaj was residing in the village of Lunava,
Rajasthan. Chandubhai humbly sat at his feet and said,
"My mother has sent me here to gain knowledge that
will illuminate both this life and the next. Please guide
me." Chandubhai possessed a sharp intellect, a deep
capacity to internalize spiritual values and a vast
reservoir of life experiences. At the same time, he
displayed immense humility. Pleased by his devotion,
Guru Panyas Bhadrankarvijayji began teaching him
the sacred Namaskar Mantra Vidya, which filled his
heart with spiritual fervour. It was as if a hidden spring
had emerged from the depths of his soul, bringing forth
an outpouring of devotion and spirituality. Following
his guru’s guidance, Chandubhai diligently studied
Sanskrit and Prakrit scriptures. During his study
of Arihant Vandanavali, a revered Prakrit text, he was
so deeply moved that his heart overflowed with
emotion. Placing the scripture on his head, he danced
in devotion, expressing profound gratitude toward the
monk who had composed it. Like a stream bursting
forth from the earth, his poetic inspiration began to
flow, and he composed verses that continue to inspire
many devotees today. His hymn "Je Chauda
Mahasvapna Thaki Nij Mata Ne Harakhavta"
(Describing the fourteen great dreams that bring joy to
a mother) became a part of Stuti Kalp-lata, drawing
countless faithful into deep devotion for the Divine.
iii

The Gujarati rendition of Arihant Vandanavali,
originally composed by Chirantanacharya (Unknown),
was gifted to us by Chandubhai. The credit for this
undoubtedly goes to his mother, whose guidance led
him toward this spiritual path. Following this, he also
wrote several novels and short stories, some of which
were published in Kalyan magazine from Surendranagar, Dharmachakra periodical through Maftalal
Sanghvi, and by Gandiv Sahitya Mandir, Surat.
Additionally, he translated the Bhaktamar Stotra into
Gujarati and contributed several other literary works.
Shri Chandulal Shah's pen name was "Chandra", and
just like the moon, his writings exude a soothing
serenity that brings indescribable joy to the soul.
In Panasar, in the divine presence of and refuge in
Bhagwan Mahavir, Shri Chandulal Shah observed an
extended period of silence (Maun Vrat) for over a
month. Immersed in deep meditation and constantly
chanting the profoundly powerful Namaskar
Mahamantra, he peacefully departed from this world
on January 24, 1962, at the age of 54. However, his
literary and spiritual contributions continue to guide
society even today. His children have carried forward
his religious devotion, keeping his spiritual legacy
alive. I have personally witnessed this in his daughter,
Smt. Pallaviben Kobawala, and son-in-law, Shri
Ravindra Kobawala. Shri Chandulal Shah, known by
his pen name "Chandra", also facilitated the
republication of his heartfelt Gujarati poetic
translation of the Sanskrit Bhaktamar Stotra, ensuring
that its essence and devotion reach generations to
come.

iv

In Jain literature, especially on philosophical subjects,
it is rare to find books written in a simple,
contemporary language that can be easily understood
by non-Jains. Moreover, books that scientifically
explain complex concepts using relatable analogies are
even rarer. However, in this book, Shri Chandulal Shah
has adopted a unique approach. Instead of directly
presenting Jain's principles, he first introduces
opposing viewpoints, creating curiosity and
engagement. Then, through analogies, real-life
experiences
and
logical
explanations,
he
systematically clarifies the concepts, making the book
accessible and relatable to everyone.
The book begins with a striking statement: "Your
Anekāntavāda is nothing but a big bundle of
contradictions! How can opposite qualities exist in the
same entity?" This bold assertion sets the stage for a
thought-provoking discussion. Shri Chandulal Shah
skilfully
weaves together
his
international
experiences,
scientific
experiments,
diverse
philosophical perspectives, personal growth, and
engaging conversational style, making the book highly
captivating. While discussing Anekāntavāda, he also
explains fundamental Jain concepts, including:
 The five Anuvratas (small vows)
 The five causes
 The five types of knowledge
 The six substances (Dravyas)
 The seven viewpoints (Nayas)
 The eight types of Karma
 The Nine Fundamental Principles (Tattvas)
v

 The power of the Shri Namaskar Mahamantra
At times, he employs humorous analogies, at others,
fictional narratives, and sometimes, logical debates to
clarify his points. Through personal, familial, and
social examples, he demonstrates how Jain's
philosophy can be applied in daily life, making it
beneficial to the entire world. Just as Albert Einstein
introduced the Theory of Relativity to explain the
physical universe, Bhagwan Mahavir, 2,550 years ago,
introduced Anekāntavāda to help us understand
reality and knowledge in our daily lives. By having the
translation of Shri Chandulal Shah’s book we can
visualize the simple yet profound pathway for the
world to grasp real Indian philosophy at its finest.
Acharya Jinbhadrasuri explains the concept of
Anekānta in the following words — 'the disputes and
contradictions remain intact between different
opinions as long as one does not look to the truth
through assimilation and coordination. The dispute
between various opinions is the product of one's own
faults and weaknesses.'
Anekāntavāda and Syādvāda are considered the
pinnacle of Jain philosophy, and this book serves as an
invaluable resource for their study. Having already
been published in Hindi and Marathi, it is now being
made available in English, ensuring that this profound
wisdom reaches a wider audience. This book will act
as a guide not only for scholars but also for ordinary
individuals who may not have direct access to
philosophical texts. With its English translation, Jain
philosophy - especially the concept of Anekāntavāda will become accessible worldwide, allowing more
individuals to benefit from its universal wisdom and
applicability.
********************
vi

Editor’s Note
Muni Muktimandan Vijay

Anekāntavāda
One of the most important principles of Jainism,
Anekāntavāda, lies at the heart of this philosophical
exploration. It teaches that truth is multifaceted and
complex, indicating no single perspective can claim
absolute authority over reality. Instead, truth must be
approached from multiple viewpoints to attain a
comprehensive understanding. This principle is both
intellectually stimulating and profoundly practical. In
a world often divided by rigid opinions and ideological
conflicts, Anekāntavāda serves as a reminder of the
importance of tolerance and open-mindedness. It
encourages the acceptance of diverse viewpoints,
fostering harmony and respect within society. By
embracing Anekāntavāda, we cultivate wisdom,
patience, and a deeper appreciation for diverse
perspectives.

Origin of This Work
The inspiration for this work arose from an
enlightening experience. One day, Gurumaharaj
entrusted me with a book titled ‘Anekānta Syādavāda’
written in Gujarati by Mr. Chandulal S. Shah. He
advised me to write a review for a column in the
esteemed magazine ‘Ṡruta Samvibhāga’. Immersed in
the text, I was deeply moved by the author's profound
knowledge and exceptional presentation. The book
conveyed profound wisdom in a manner that was both
compelling and intellectually stimulating.

vii

A thought emerged: if this valuable knowledge could
be made accessible in English, it would serve as a
beacon of wisdom for contemporary generations. Jain
philosophy, with its logical and scientific approach,
holds great relevance in modern times. However,
linguistic barriers often restrict access to these
profound teachings. I shared this vision with
Gurumaharaj, who, recognizing its significance,
wholeheartedly granted their consent. Thus, the
journey of translating and publishing this work
commenced.
The process presented numerous challenges. Adapting
such a deeply philosophical text while preserving its
essence and authenticity demanded immense
dedication.
Nevertheless,
with
unwavering
determination and the support of well-wishers, the
project steadily progressed. Today, we are honoured
to present this work to a global audience, hoping it will
enlighten and inspire readers as the original text did
for me.

The Aim of This Publication
The primary aim of this publication is to disseminate
the philosophy of Jainism, one of the most scientific
and rational belief systems in human history. Rooted
in non-violence, truth, and the pursuit of knowledge,
Jain teachings offer invaluable insights for cultivating
a life of balance, awareness, and compassion.
This book transcends mere translation; it serves as a
bridge between ancient wisdom and modern
understanding. In an era dominated by material
pursuits and scientific advancements, the need for
ethical guidance and spiritual depth is paramount. Jain
viii

philosophy, with its emphasis on self-discipline, nonattachment, and responsible living, provides a
framework for navigating life's complexities with
clarity and mindfulness.
Furthermore, by presenting these teachings in English,
we aspire to extend their reach beyond linguistic and
cultural boundaries. This work is not merely an
academic endeavor but a sincere effort to illuminate
minds and foster a sense of purpose among readers.
This book highlights this essential principle, urging
readers to apply it in their daily lives, whether in
interpersonal relationships, professional settings, or
personal growth. For gaining in-depth understanding
of Anekāntavāda, the author has also covered other
philosophical aspects like Karma, Guṇ asthānaka etc,
resulting in a comprehensive insight into Jainism.
While preserving the essence of the original text, I have
shortened the explanations whenever deemed
appropriate for the convenience of the readers.

Acknowledgments
The successful completion of this book would not have
been possible without the contributions and blessings
of several individuals. Their unwavering support,
guidance, and dedication played a crucial role in
bringing this vision to life.
Blessings: I extend my heartfelt gratitude to Acharya
Shree Vijay Vimalkirti Suriji, whose blessings have
been a guiding light throughout this journey, and to
Pandit Shree Trailokyamandan Vijayaji, whose
wisdom and encouragement provided the foundation
upon which this work was built.
ix

Translation: This work owes much to Ms. Nimisha
Vora, a promising young lady, whose honorary service
and efforts in translating the text despite her
demanding professional schedule have been
invaluable. From this publication, she has started her
journey in exploring the philosophical world.
In addition to these key contributors, I would also like
to extend my sincere gratitude to all those who played
a role in reviewing, editing, and publishing this book. I
would like to thank Dr. Kumarpal Desai, who has
enriched this publication by providing his valuable
thoughts on Anekāntavāda in the foreword.
Furthermore, I wish to acknowledge the unwavering
support of my fellow munivaras, our readers and wellwishers, including Mrs. Pallavi Kobawala, daughter of
the late author, for granting us permission for this
publication. It is your interest and enthusiasm that
make efforts like these meaningful. May this book
inspire reflection, encourage dialogue, and contribute
to a greater understanding of Jain philosophy in the
modern world.
As we present this book to you, we sincerely hope it
serves as a beacon of knowledge, guiding readers
toward deeper understanding and appreciation of Jain
philosophy. The teachings enclosed within these pages
are timeless, offering wisdom that transcends
generations. May this book inspire not only intellectual
curiosity but also a commitment to self-growth, ethical
living, and universal compassion.
********************
x

Translator’s Note
Ms. Nimisha Vora

Change manifests in many ways, often gently,
sometimes profoundly; and when it leads us toward
growth, it becomes a journey worth remembering. For
me, that journey began with Anekānta Syādvāda.
As someone unfamiliar with the many nuanced layers
of Jainism, I began this project as an amateur. But
through the process of reading and translating this
book, I found myself not only connecting more deeply
with the faith, but also with my own self, and with the
people who walked this path with me.
At its core, this book is about perspective. In writing
about it, I also ended up shaping my own. It allowed
me to look at things more mindfully, to reflect more
openly, and to begin understanding not only the
profound values of Jainism, but also the principles I
hold within myself.
I am deeply grateful to the Late Mr. Chandulal S. Shah,
not only for bringing this powerful work of literature
to life, but for creating something so meaningful and
impactful. My heartfelt thanks to Acharya Shree Vijay
Vimalkirti Suri and Pandit Shree Trailokyamandan
Vijay for their blessings and for guiding me through
some of the more intricate concepts, offering both
insight and inspiration throughout.
To Muni Shree Muktimandan Vijay, I owe my deepest
gratitude, for his unwavering faith, guidance, and
constant encouragement. And to my family and
everyone who stood by me during this journey, thank
xi

you, this would not have been possible without your
support.
Translating Anekānta Syādvāda has been more than a
project, it has been a personal transformation. One
that has helped me grow, reflect, and move closer to
the person I aspire to become.
********************

Patron:

Shri Matruashish Jain Sangh,
Nepeansea Road, Mumbai-36

xii

CONTENT
 The Quest for Truth......................................................01 – 13
 Perspectives and Paradoxes...................................14 – 19
 Beyond Judgement……………………….........................20 – 26
 Jainism: A First Look....................................................27 – 39
 Religion and Philosophy...........................................40 – 48
 Anekāntavāda...............................................................49 – 65
 Syādvāda.........................................................................66 – 75
 Four Bases………………………………………..........................76 – 84
 Five Reasons................................................................85 – 100
 Various aspects of Knowledge............................101 – 115
 7 Naya……………………………………………………………….....116 – 139
 A point of view…………………………………………..………140 – 147
 Saptabhaṅgi………..……....……………………………………148 – 167
 Barrister Chakravarti.…...……………….………………168 – 181
 Five Types of Knowledge……..…………………….….182 – 198
 Karma.………..……………………………………………………….199 – 222
 Development of the Soul………………..................223 – 256
 Life is a hassle ………………………………………………….257 – 282
 Confirmation and Refutation.……...…………….283 – 292
 Namaskāra Mahāmaṅtra…..………..……………….293 – 309

xiii

CHAPTER 1

The Quest for Truth
"This Anekāntvāda of yours is completely and
absolutely fake! If you are talking about one thing in
particular, how can there be a reciprocal of mutual
and opposite properties? This is only the luxury of the
intellectual. There cannot be a coexistence between
poison and nectar; this fact is understood even by a
small child. Then, how do you plan on unloading your
Anekāntvāda on the learned and intelligent men?"
While meeting at one of the luxurious hotels in New
York City, I heard these remarks from my scholar
friend.
Lines of joy and sorrow appeared on my face while
hearing these outbursts of criticism that were part of
my conversation.
Both of us were discussing the topic of philosophy.
This friend of mine was extremely intelligent and
curious. While discussing this topic, I mentioned Jain
philosophy. As soon as I mentioned it, he spoke those
few words that made me stop talking.
"As per the Hindu mythology, through the union of
deities and demons, both poison and nectar were
brought forth. I am sure you would know about this."
I asked.
"Yes." He answered.

Anekāntavāda: The Heart of Jainism

"You can't disagree that both poison and nectar were
in the sea at the same time." I said.
Hearing this, my friend fell into a trance of thoughts
and started thinking. Letting him dwell further on
these thoughts, I asked him a second question:
"You are regarded as a scholar. People also consider
you a knowledgeable man as well as a pandit, is that
true?"
"Of course. That is true. I have acquired my
knowledge and scholarship after years of study.
There is nothing unrealistic or untrue about people
believing me to be a scholar." He replied.
"Okay well, what if someone says you don't have any
shred of knowledge, you are completely dumb, how
would you count that statement as?" I asked again.
"Absurd - Ridiculous - False." He answered
immediately.
Hearing his answer, I smiled again. Then, slowly I told
him:
"That is not absurd. What if I can prove it right now?"
"You are most welcome to. I invite you to prove it."
"Good. See, you are a professor of Sanskrit. Your
knowledge of Sanskrit is so rich that today, in any of
its topics, you can hold your own stand against
anyone. But you haven't studied the Latin Language.
If you go to any Latin-speaking country, even though
there is water under the bed, about which you are
unaware, would you or would you not have to die of
thirst? From that perspective, as far as the Latin
language is concerned, you are completely
2

The Quest for Truth

uneducated. Thus, would you be considered dumb or
not? Would the same stand true for languages like
French, German, Russian, etc., or not?"
Upon hearing this, he fell into his thoughts. He
thought for a moment and then answered:
"Yes, if seen from this perspective, then what you do
say stands to be true."
"Then, you cannot call Anekāntvāda a scam or
something fake, you are one and only, but, from one
perspective you are a scholar, and, from another, you
are a dumb illiterate person. Will you admit the
contradictory statements that you are both a scholar
and not one at the same time?"
It seemed to me that my learned friend had gained
some insight on this matter. He left after promising to
stay in touch and keep up correspondence. While
leaving, he assured me that he would read and
contemplate even more on this topic.
Another such event took place in New York City. This
time, I was gifted with a brilliant student. As soon as
the topic came up, he said:
"In this age known as the twentieth century, if one
doesn't accept rationalism and science, no one will
accept them. In today's world, what comes without
proof from the lab, what is not understood by
intelligence, hardly anyone would be willing to accept
that. Old myths and ideas that are incomprehensible
are useless to discuss about and hold no meaning."
This gentleman was a native of Gujarat, India. After
completing his studies abroad, he came to America
3

Anekāntavāda: The Heart of Jainism

for further education in the sciences. He then began
to give me a detailed understanding of rationalism.
"Go on, give me some examples." I encouraged him to
take his conversation forward.
"Look, back then, some people used to say that the
earth wasn't round like the orange but rather like a
plate. On top of that, they say that the earth is
stationary and does not move. Now, the earth is
round like an orange and revolves, that fact is proved
by scientists today. What do you have to say about
this?"
Instead of answering this question, I removed a silver
dollar coin from my pocket. I put the silver dollar in
his hand and asked:
"What kind of a round is this?"
"This can be called a plate-shaped round." He replied.
I then took the coin from his hand. On the table, with
the first finger of my left hand, I pressed the coin and
held it upright. Then, with the first finger of my right
hand, I thrust the back of the coin off the table, lifted
my left hand, and left the coin rotating on the table.
The dollar started spinning on the table by itself. At a
good pace, the coin started spinning like a top.
Showing that I asked him:
"Tell me, which round does this dollar resemble?
Does it look like an orange now?"
"This is an illusion." He replied.
"Then what is the guarantee that science has not used
the means of illusion to conclude whether the earth is
4

The Quest for Truth

round like that of an orange or that of a plate?" I
asked.
My friend fell into his thoughts. Letting him linger in
his thoughts for a while, I again asked him another
question:
"You have traveled a lot by train. When the train is
moving at a certain speed, and we look out at the
roads, trees, etc. they all appear to be running along
as well. When in reality, everything is stationary and
fixed in its position. Yet, it looks as though it is
dynamic and running. Is what I said true or not?"
"Yes, it seems so."
"Similarly, if two trains stand parallel to each other at
a station and when the train behind starts moving, it
looks like the train we are sitting in is the one that is
moving forward. When we look at the opposite side
and notice that everything is standing still and as it is,
it is then that we realize the other train is the one
moving and not ours. At that point, we are convinced
that no, it is the train behind us that is moving and not
ours. You might have experienced this."
"But, all of this is an illusion. Not a reality." He
answered.
"It was later that we realized that it was an illusion.
Can you say for sure that everything that science has
said or shown us is not an illusion or based on it?" I
asked.
"How can you say this? In the past, the findings that
were then considered true have been proven false
today. Moreover, what was once considered an
impossible idea has today become a possibility. There
5

Anekāntavāda: The Heart of Jainism

is constant research and exploration that is going on
today. What was wrong then is still proved to be
wrong today but, through precise rational and
experimental proportions. New discoveries today are
also the result of intelligence and experimentation."
He answered.
"Is intelligence complete or infinite?" I asked in
return.
"How can that be said?"
"And if you rely only on incomplete human intellect,
then it is nothing, but refusal born out of egoism."
Hearing this, he fell into a trance. Seeing him
confused, I explained further, intending to clarify.
"It's not that I don't believe in intelligence or the
revolution that has occurred in science. I don't mean
to say that this is useless. I do believe that science has
developed drastically, and it continues to progress
each day. There are concepts and fundamentals given
by omniscient Tīrthaṅkaras that are treasured in our
Jain Āgamas. Yet, today's science has not advanced to
the extent that it can be challenged. On the contrary,
the roots of all important discoveries and innovations
in the field of science lie in the narration of the
Tīrthaṅkaras. What I truly mean to say is that human
beings today have the intellect to use for the further
development of their wisdom. If that happens, the
evolving intellect will arrive close to perfection at
some point. But, on the journey toward the
destination, a lot of things are not accepted by the
intellect. Instead of denying it, forgoing it, or shoving

6

The Quest for Truth

it away, even if we choose to take refuge in faith there;
there's absolutely nothing wrong with that."
"I do somewhat understand what you are trying to
say." He said.
"There lies a risk in accepting what is understood and
in that what is seen. Because it is not impossible that
what we understand and what is seen is based on
illusions rather than the truth. Hence, what we can do
is simply follow the statements of the omniscient
Tīrthaṅkaras for the matters that we understand. And
for what we don't understand, we can simply stick to,
'This is not understood by me.' Accepting it is the
safest way here. Saying, 'This is wrong because it is
not intelligible; because science has not stamped on
this; this is useless' is not the desirable thing to do so."
I spoke.
"What you are talking about is spiritual. Science on
the other hand is experimenting with materialistic
things. Why would you mix science with spirituality
and combine them both?" My friend gave birth to a
new argument.
"A very few people would believe today that spiritual
and material things are independent of each other. If
you look at it from a certain point of view, both of
them differ. Science claims that it exists for the benefit
of mankind. The spiritual gurus of the world
themselves speak while keeping in view the interest
and welfare of mankind. The difference lies in its
imagination and understanding. In the roots, welfare
lies in both spiritual science and material science." I
replied.
7

Anekāntavāda: The Heart of Jainism

"But, if we only think about the material things,
wouldn't that differ from the way we think about
spiritual things?" He raised his doubts.
"No. Both are one. Even so, if we consider only
material things, the evolution of science is in its
primary stages. Prof. Einstein had put forward the
theory of relativity and the entire world has been
amazed. But this said theory of relativity had already
been explained in the Jain philosophy thousands of
years ago. Why does no one pay attention to that?"
"Is this relativity in the Jain philosophy?" He asked.
"The philosophy of Jainism is based on relativity." I
replied to him with an answer.
"Now I have to read about your philosophy." He said.
"Don't say it as mine but as ours. Have you forgotten
that you're a Jain by birth too?"
Being a little embarrassed, he expressed his gratitude
and left.
Like the above-mentioned events, the author
experienced a similar third event while traveling in
America. This time, he had a conversation with an
American friend of his. He was extremely interested
in Religion and Philosophy.
After discussing it for a while, he told me:
"You talk in a way that suggests Jainism and the Jain
philosophy are complete, absolute, and allcomprehensive."
"No doubt. I do believe so." I answered.

8

The Quest for Truth

"Hmm. So, can you tell me how much the population
of your country - India is?" He asked a baseless
question.
"Forty crores." I answered.
"In that population, how many of them follow the Jain
religion?" He asked another question.
"12-15 lakhs." I replied.
Hearing my answer, he burst out laughing. Then,
slowly, with a satisfied demeanour like he had just
achieved a great victory, he asked me his third
question:
"The religion and philosophy about which you have
been talking such great and wonderful things, why is
the number of people who do follow that religion so
less?"
I asked him a question as my response.
"What is the population of New York?"
"80-90 Lakhs." He answered.
"And among that, how many of them
millionaires?" I asked him another question.

are

He was shocked upon hearing this question. Yet, he
gave me an answer.
"A few hundred."
"Why so?" I asked him a third question.
Hearing this question, he couldn't come up with an
answer. Although, after a few moments he said:
"How does this have anything to do with your
religion?"
9

Anekāntavāda: The Heart of Jainism

"Religion and the number of adherents of religion are
relative in nature. The very difficult work is only done
by a few. The same is true for religion today. The easy
work can be easily done by a lot of people. Similarly,
the religion that is termed as easy to follow has a lot
of followers, but the one that is difficult to follow
doesn't even get any new followers; on the contrary,
the number of followers keeps decreasing. But I
assure you that Jain religion and Jain philosophy is
not as difficult as it is believed to be. There might be
difficulties faced in the beginning, but if one shows
patience and capability, then he/she won't face any
problems. If the forests and mountains are crossed
during the beginning, then, you would be greeted
with paradise all around you." I answered.
"Now, I definitely have to gather more information
and knowledge about your religion and philosophy."
He said in a serious tone.
"Not just the special information, try gathering the
complete information." I told him.
"And, if there are a few books in English that include
important and necessary information, can you share
with me the list of those books?" He expressed his
wish.
Here, I am lost. Looking down, I tell him for the sake
of formality: "I'll think about it, explore and research
about the same, and then share the list with you."
Where will I find this list? It was thanks to this
American friend of mine who made me realize my
ignorance regarding this matter.

10

The Quest for Truth

The world outside has an ignorance towards the Jain
religion and philosophy. With a heavy heart, I
returned to India. This matter stayed as it was and
years passed by. Coming back to my homeland, I see
that ignorance in the matters of Jain Philosophy still
prevailed, and that in itself was no wonder. What was
surprising was that the people belonging to the Jain
community themselves were unaware of the matters
of their own philosophies. When I tried to tell them
that the Jain religion doesn't believe that our God is
the creator and did this, I was laughed at and called
an 'atheist' multiple times. This left me shocked and
overwhelmed.
However, I experienced a deeper sadness and shock
when I realized my own inferiority.
I used to talk about such big things about Jain religion
and Jain philosophy at different places. Like a
minister of a deserted village, while spreading
information about Jain philosophy at various places, I
stunned a lot of people. I believed that I held immense
knowledge and information on this topic.
After meeting with Jain monks, Panyāsaji Mahārāja,
and Ācārya Mahārāja, I engaged in deep philosophical
discussions with them. During these conversations, I
gathered special insights, which made me realize that
my understanding of the subject was like a single
drop in the vast ocean of knowledge. I had been so
captivated by that small droplet, but then it struck me
that much like a queen's graceful walk can deceive
with its charm, I too was deceiving people by the
fascination of it. This realization left me standing
there, speechless and in awe.
11

Anekāntavāda: The Heart of Jainism

In my quest for search, I came across a 'Gurudeva.' I
began to weave the rope he gave me. I looked through
all the books he had suggested I should read. Even
after almost 5 years of learning and hard work, when
I'm sitting down and writing this book, my knowledge
remains at a bare minimum level. If I hadn't had my
Gurudeva's inspiration, I question if I would ever
have had the courage to write this.
None of the books I read were in Sanskrit or Prakrit.
While the vast treasures of Jain philosophy were
stored in books written in these 2 languages, I was not
a master of Sanskrit or Prakrit and I did not have the
patience in me to go through the books written in
languages I was not an expert in. But I read books that
were written in English, Hindi, and Gujarati.
I kept receiving continuous guidance from Guruji
throughout the process. If there was something I did
not understand, my doubts were cleared while
meeting Guruji in person or through letters. He
guided me with immense love, compassion, and
enthusiasm.
Though there were certain texts written in modern
language, Pujya Gurudeva was not satisfied with it.
When I was in Indore, he sent a book for me to read.
In the same context, he had shared a letter with me.
An extract from it was:
'…This is the third edition of the book I've sent you.
Once you go through it and read the section on
Syādvāda, you'll notice how unclear, vague, and
confusing it is for the reader. However, there are
scattered truths about Syādvāda within the text. Your
task is to find these truths and create content that
12

The Quest for Truth

presents them clearly and accurately. Make sure the
principles of Syādvāda are easy to understand, and
that readers grasp both the concept and its practical
application.'
It was during my trips to America and Europe that I
understood the importance of delivering content in a
clear way that was understood by the readers. I had a
growing spirit in my heart to do this. Pujya Gurudeva
nurtured that spirit of mine and inspired me to grow
it and do something about it.
Coincidentally after that, I wasn't in touch with
Gurudeva for a long time. But the seed that he had
planted was safely stored in my mind. The
development and progress of it were happening on a
full-fledged basis. My reading and research kept
growing constantly.
Years later, as a result of all this, I am sitting here with
a pen in my hand and writing this book. I bow down
and pay my respects to Ṡri Tīrthaṅkaras and Pujya
Guru Mahārāja. I request that whatever is written in
the following chapters should be read with patience,
concentration, and with a neutral mind.

13

CHAPTER 2

Perspectives and Paradoxes
Before discussing Jain Philosophy further, let us
ponder upon a few basic topics.
In today's world, there are contradictions around all
four sides of us: in what we see, what we know, and
what we learn about, isn't that so? Are these
contradictions a lie or an illusion?
What one sees and understands is different from
what is seen and understood from another person's
perspective. Hence, are the ones who see and those
who don't, the ones who understand and those who
don't, wrong? Only after indulging in a conversation
with them, will we realize that every person
considers themselves right and the other one wrong.
Years ago, Pandit Jawaharlal Nehru had met the
Prime Minister of the Commonwealth in London,
where he said:
"If every citizen of the world is favoring one side of
the argument in a democracy, if all of their opinions
are the same, then there will be nothing like
democracy that exists in this world."
This is something that holds a lot of meaning and
holds great importance for understanding it. A
realistic assessment of the basic nature lies in the
same.
14

Perspectives and Paradoxes

Spiritual Philosophy in itself is about something
similar. Through this, we get to see multiple
ideologies. As long as the world exists, the differences
will remain. Since time immemorial, these differences
have been existent and until eternity, the differences
will stay. The existence of the world has stayed
dynamic because of the differences and debates that
surround it. Say if the differences come to an end,
then the progress pulls a break there. Debates make
life enjoyable and worth living. Since time
immemorial, a lot of great personalities have been
trying to put an end to these debates and come to a
common conclusion, which is a matter of pride. Yet,
we see that instead of reaching a low scale of
disagreements, they have only increased.
But there is no need to feel distressed about it. Just as
controversies and debates are eternal, so is man's
curiosity to know "What is the truth?". Human
curiosity has been preserved for eternity and will live
forever. Until the curiosity of seeking the truth
doesn't disappear from the human mind, its
development won't stop.
All the philosophies that exist in the land of the world
today, have been derived as a result of the continuous
development of human curiosity. By expressing our
gratitude and thanking the growing curiosity of the
human mind to be on a constant search to explore
something new, see new things, and learn about
unknown topics, if we move ahead, the first seed of
thought that gets planted is to know that out of
everything discovered through the human curiosity,
how much of it is actually true?

15

Anekāntavāda: The Heart of Jainism

This question is very complicated. For all the effort
put behind satisfying curiosity, we wonder who made
these efforts, how much effort did they invest, how
did they do it, how much time was dedicated to this?
We must think about all of these aspects. While
contemplating this, we will definitely come across
thoughts that point out the imperfections, limitations,
and the egotistical behavior of the human intellect.
In the pursuit of scientific discovery, when a man
finds a solution, he swells with pride and inflates his
ego. His friends, colleagues, and he himself will start
beating drums loudly to celebrate the discovery. The
same thing has been happening in the spiritual realm
for a long time. Oftentimes, few seekers seek the path
of maṅtras for self-realization, chanting, yoga,
meditation, etc. They opt for that way and sit down on
that path.
As soon as someone even sees a ray of twinkling light,
they label it as 'self-realization' and walk away from
their paths after it. As soon as someone's mental
power or concentration leads to something even
remotely miraculous, they assume their research has
come to an end and celebrate that victory.
In our country, there are two very visible divisions
seen in the spiritual realm. One side is clinging to the
faith they were born with, the inbuilt tradition and
culture that sticks to them even as they are moving
ahead. The opposite side belongs to the ones who
have attained intellectual and modern education.
Upon deeper analysis, we'll realize that there aren't
any major differences between both categories.
Like the difference of opinions that lie when in the
context of the inbuilt faith in a man, the same opinions
16

Perspectives and Paradoxes

lie in firmness for the men who are civilized,
educated, and intelligent. Meeting the trained
followers of Swami Ramakrishna Paramahansa, Shri
Raman Maharshi, Shri Arvind Ghosh, Nityananda
Swami, Swami Ramdas, and many other great men in
different ways, and each of them appeared to believe
strictly and strongly that, "The truth is only in their
pockets and nowhere else." Believing in this is not
enough. They also spread the message that "Everyone
else should accept and follow their beliefs and only then
will they be able to grow else they'll end up in the pits
of hell."
A Persian poet once wrote about the view of the Taj
Mahal from Agra fort. He expressed:
“If there is anything heaven on this earth,
That's it, here it is, here it is.”
We are surrounded by poetry similar to this all
around us. Meet any gentleman who has taken an
interest in spiritual matters. Most people who are
followers of the same opinion keep glorifying their
beliefs.
Naturally, when such a situation appears around us,
our instinct arises and puts forth a question for us,
"What should we believe in?"
In terms of belief, a common opinion is that whatever
we understand or believe in should be vigilant,
logically considerate, rhetorical, and backed up by
arguments. If something is not supported by logic, it
should be considered false and untrue, leading it to be
thrown away.

17

Anekāntavāda: The Heart of Jainism

In this kind of belief, a very crucial thing is forgotten.
What is considered logic is the same thing that is
considered 'pure' as well as 'perfect', right?
In modern universities, when logical reasoning is
taught, it includes a portion called 'Fallacy of Logic'
which is related to false logic. Logical Reasoning is a
very tricky and confusing subject. If the writer,
teacher, and learner have no conscience, if the mind
is full of prejudice, and not free, and if the three
actions (writing, teaching, and learning) run under
the shadow of egoism, then what are the
consequences?
Let us consider the logic of mathematics. A river was
filled with water up to a depth of 2.5 times the height
of a man. To cross the river, five men asked how much
water each of them would need to encounter. A
mathematics expert calculated that each man would
encounter water up to half his height - reaching their
waists.
Now if the five men had accepted this calculation and
went ahead to walk in the river and cross it, what
would the result have been? All of them would have
drowned. From the viewpoint of mathematics, this
was logic without error. But, in practice, it can be
fatal. This is false logic. It is irrational if it is followed.
Let's take another example.
The walls of one random building are painted in
white. In it, green light bulbs are placed. When the
lights come on, the green light is reflected on the
walls. Now, the white walls appear green at that time.
There is bound to be a difference of opinion between
people who see these walls during the day and then
during the night. One would say that the color of the
18

Perspectives and Paradoxes

walls is white. Another one would disagree and say
that the walls are green in color. Both these opinions
are considered true as well as false at the same time.
The third person who knows this, the occupant of the
house, reveals this only when they meet. The result is
that both are right, concerning different times of the
day, despite their contradictory beliefs. The
realization of that happens only when both look at the
walls both during the day and at night. Until then, is
there any surprise in both remaining firm in their
beliefs?
Let's talk about what is visible to the naked eye. There
are four people standing on top of a mountain. One
person has a cataract in his eye and is not wearing
glasses. The next one too has a cataract in his eye but
he is wearing glasses. The third eye is free from any
kind of disease. The fourth eye is good but in addition,
he has a pair of binoculars.
When all four of them look at the horizon, will all of
them come in one line? Will everyone be able to see
the same thing?
During that time, when we ask them to describe what
they are seeing, we'll be getting different
explanations from each of them.
The same is true for logic. The understanding,
intelligence, knowledge, experience, and power of the
different people will always overlap and differ. So,
what can be considered pure logic?
We are still exploring this logic in anticipation of
global understanding and human intelligence. We
have not yet come to the logic of philosophy. One
must be patient till we reach there.
19

CHAPTER 3

Beyond Judgement
By now, we recognize the necessity of using logic to
gain a deeper understanding. In this process, we've
also acknowledged that misunderstandings and
misconceptions can arise. Now, let's take a step
forward.
Let's imagine the setup of a court. The Judge, Plaintiff,
Defendant, Plaintiff's Counsel, Defendant's counsel,
the legislators, the members of the jury, and the
people who came to hear the case with interest- the
audience, are the seven types of people that are
gathered here. The case is ongoing, witnesses of both
sides have been examined, arguments have been
presented by both the parties and the judge directs
the jury to present the opinion they have unitedly
reached at. After that, the final decision is made by the
judge.
How does the judge deliver their judgment? They sit
at the threshold of justice, embodying knowledge of
the law, experience, and a deep respect for dignity
and integrity. When legal proceedings commence, the
judge occupies an impartial, unbiased, pure, and
pious throne.
He is quite neutral, unprejudiced, uncorrupted, and
considers every argument and evidence presented in
the court, remains within the limits of the established
law, and makes decisions based on the assumptions
20

Beyond Judgement

that lead to the conclusion of what is right. We walk
on the belief that this judge is completely just and fair
and dedicated to his service and duty.
Even so, is every opinion given fair and just? When an
appeal is made in the higher courts, we've seen many
judgments changing their course and taking a reverse
from the original opinion. Does it always happen that
a judgment turned around as such would still be fair
and just? We often get to hear that the ones who seek
justice do not receive it. Have we not seen scenarios
where the innocent are punished and the guilty
released?
The doors of a court are knocked upon in the wake of
a dispute. There are many reasons behind these
quarrels. But if we analyse we'll be able to see the
main reason as ignorance, false knowledge
(misunderstanding), prejudice, egoism, possessiveness, blindness, selfishness, irrationality, slavery of
lusts and intolerance, etc.
The greatest misfortune is that few of us are willing
to acknowledge that these qualities or at least one of
them exists within us. Confession seems distant, and
many hardly pause to reflect on it. We often hear
people claim they have been misunderstood or
misjudged. Yet, when we ourselves misunderstand or
misinterpret someone else, how many of us are ready
to admit it or even consider it?
Do we really need to look far to see animosity,
conflict, strife, and quarrels among friends, business
associates, or within families - between husbands and
wives, siblings, mothers-in-law and daughters-in-law,
fathers and sons, or even neighbors?
21

Anekāntavāda: The Heart of Jainism

Ignorance of the truth, misunderstanding, having an
opinion beforehand i.e a prejudice, an egoism which
makes you state that you are better and different than
everyone else, inconsiderate selfishness, lack of
understanding which leads to indiscretion while
thinking about pure and lawful logic, the helplessness
because of the lack of control over our senses, the
stubbornness i.e an attitude to never bend and the
intolerance born from it - between all of this, the
human society has sunk and lost itself.
Generally, a man works better with logic at his front.
Here, logic does the work of a horse. He leads thought
and action by staying ahead. But, in many places, logic
takes the appearance of a carriage rather than a
horse.
In such moments, a person often acts impulsively,
driven by passion, selfishness, and desire. To justify
these actions, they then construct arguments and
conclusions. Here, the decision and action come first,
and logic is used merely to validate them. In this
context, logic becomes the carriage rather than the
horse. Just as a carriage cannot run without a horse,
the logic employed afterward is not true reasoning
but rather a guise for selfishness and mere
argumentation.
Sometimes, we've seen and experienced that when
two people are in a discussion, sharing their own
opinions and having a debate based on it, they're just
talking with their ears closed and are unresponsive to
the opposite person's opinions. When one person is
putting forth his point, the other one, instead of
listening to it, is thinking of new points to support his
22

Beyond Judgement

argument. At such times, there is a lot of irrelevant
discussion happening.
You will easily understand that this is not the path to
finding and gathering the truth. Then, where do we
look for the truth? And how?
The way Jain philosophy has answered these
questions, nobody else has understood it or answered
it in the same way. The answer to these questions is
found through Anekāntvāda and Syādvāda. To my
knowledge, no other philosophy could impart to us
the knowledge like the lessons given by Anekāntvāda
and Syādvāda in Jain philosophy.
The core principle of this philosophy is to avoid
viewing things from a single perspective and instead
recognize that there are multiple angles to consider.
Many have mentioned the importance of looking at
the other side of the shield; however, that perspective
is often limited by our imagination and can only
present two sides. Nonetheless, the previously
mentioned perspectives remain relevant and
important in this broader understanding.
Hence, the Jain philosophers have always insisted
that despite a sharp intellect, as long as neutrality
doesn't manifest itself, the complete truth is not
achieved until then. That's why they say that the
cultivation of neutrality is the first necessity.
To cultivate neutrality, true knowledge should be
acquired
by
removing
ignorance.
The
misunderstanding which is falsehood should be
thrown away. All types of prejudice-born opinions
must be locked away. You have to be free from your
ego. You should be far away from blind selfishness,
which has materialistic interests and is directly
23

Anekāntavāda: The Heart of Jainism

linked to your senses. Complete freedom must be
obtained from the slavery of instincts and sensual
lusts. Discretion must be fully awakened, and you
must cultivate a feeling of compassion and friendship
towards the world, the supreme flame of tolerance
must be kindled.
That's a big statement made, isn't it?
The way to understand, find and live the absolute
truth, has been shown by the Jain Tīrthaṅkaras, and
that fact has been accepted by even the scholars of
Eastern and Western philosophies. The way that has
been shown to us by the almighty Tīrthaṅkaras, no
one can stop us from seeking refuge in it.
In scientific laboratories, we observe that various
types of experiments are conducted simultaneously.
Once research on one aspect is completed, additional
studies build upon that foundation, leading to
ongoing investigations and discoveries. Now, one of
the most important things to be understood here is
that it is not mere fiction or a baseless imagination
behind all the experiments conducted at the scientific
laboratories. Behind all of this, there's something,
something even more special than what we know,
and such 'faith' strengthens itself and stands strong.
Where does such faith of 'there is something'
originate from?
This is something to be thought deeply about. It is a
definite thing, no matter where it comes from. The
implication of this is that 'What is not seen and
understood still definitely exists.' This faith in its
existence is the root of all the research. You cannot
help but accept it.
24

Beyond Judgement

When researchers begin their experiments on the
power of faith in the laboratory, they must rely on
logic. Any experiment based on faulty reasoning is
likely to fail, prompting researchers to revisit and
refine their logic. Ultimately, when they arrive at
sound reasoning, they find that true achievement and
success follow.
This principle extends beyond material concerns; in
every aspect of life, individuals must rely on pure
logic. Not everyone can access pure logic in the
laboratory of their minds. When they do, they can
move forward, overcoming their sins and reconciling
both material and spiritual aspects of existence. This
understanding can be revealed through Omniscience,
and we must seek refuge in it. Regardless of the truth
of divine teachings, the curiosity to explore and
understand them can guide us further along our path.
When a small kid first goes to school, he doesn't know
how 14 x 3 = 42. The uneducated parents rely their
faith on the school and the math department.
Whatever the teacher teaches there, the child learns.
15 x 3 = 45, is what he was taught yet, he did not have
a procedural understanding of it. Then, when he's
developed more understanding of the concept, and
he's able to do addition and subtraction, he's then
able to calculate 3 x 5 = 15 by himself and
understands what he learned earlier, and puts it to
application.
When it comes to philosophy, we are like this child
too. If we don't learn about the beginning faithfully,
how will we get the chance to experience reality as it
is?
25

Anekāntavāda: The Heart of Jainism

Someone would question that mathematics is the
only one in the world. How is it the same for
philosophy?
Agreed that there are many philosophies in the world.
Then why kneel to one of Jain's philosophies? Why
not start with someone else? A question like this
would also be asked.
The answers to this deserve careful consideration.
Learned philosophers of Jain philosophy assert that it
is the only philosophy where various perspectives
converge, much like different streams merging into a
river. No other philosophy has made such a claim. So,
what's stopping us from starting from this point?
The Jain philosophers are so convinced and believe
completely that once curiosity is awakened to
develop and gain an understanding of this supreme
philosophy, the beauty and power of this philosophy
will automatically present itself to us.
To fully understand and experience this, there's no
insistence on abandoning vices and faults
immediately. The idea is that once one begins to grasp
this philosophy, those vices and faults will eventually
fade away on their own. The philosophers believe
that as understanding deepens, the negative traits
will naturally diminish over time.
If we want to truly benefit from this philosophy, we
must adhere to one important condition - neutrality.
It's essential to approach the teachings with an open
mind and a neutral perspective. Don't abandon the
journey after just a few steps or leave it unfinished.
Having only this expectation, let's go further.

26

CHAPTER 4

Jainism: A First Look
We talked about neutrality in the last few pages, and
since we've assumed that you already are in a neutral
state, let us now focus on what more we can
understand. Now, here's a question:
Is there a system or method in existence that allows a
person to gain understanding and knowledge,
ultimately leading them to discover and embrace the
absolute truth?
As per the Jain philosophers, the answer to this
question is, yes. They claim that the omniscient
Tīrthaṅkaras, have guided us just so that we could
reach this path of understanding, and that in itself is
unprecedented, wonderful, and complete.
Now, if this is to be understood correctly, we must
take a look at the list of important aspects of Jainism
as a religion and philosophy. We have to quickly
examine the important things and get acquainted
with them. Because, by being briefly introduced to the
method, the process, and the calculations that we
have to see and understand, we'll have better
flexibility in understanding the core aspect of it, the
foundation on which the principles and conducts are
laid down.
Let's understand more about this.

27

Anekāntavāda: The Heart of Jainism

The word 'Jain' means followers of Jina. 'Jina' means
having attained the position of Tīrthaṅkara by
attaining victory over your mind, speech and body.
Tīrthaṅkara means a person who has established a
group viz. Sangha consists of Sādhu, Sādhvī, Śrāvaka
and Śrāvikā. Tīrthaṅkaras are also named Arhat,
Arihaṅta, the all-knowing and, kēvalajñānī. Those
who attain complete knowledge and, before
achieving salvation through the atonement of all their
sins, spread the teachings of this dharma to the world
are revered as 'Jina.' Those who follow their path are
known as 'Jains.'
The word 'Jain' does not indicate or identify any caste
or community. It is an indicator of 'religion.' Jainism
makes no distinction based on caste or community.
Anyone who follows the practices and believes in the
principles of Jainism, regardless of their caste,
community, or country, is recognized and known as a
'Jain.'
Jainism is a completely democratic religion in the way
that the establishment of the Sangha by the
Tīrthaṅkara is a collective power. The Sangha,
comprising its main four elements sādhu, sādhvī,
śrāvaka, and śrāvikā, is so vast that its power is
considered supreme. When the Tīrthaṅkara sits
down to give a sermon (Deṡ anā ), they first bow to this
fourfold Sangha. In Jain Dharma, democracy is fully
embraced, with no discrimination or differences
made between men and women.
Jainism and Jain Philosophy, as the western
philosophers believe, have not even been around for
just a few thousand years. Jain philosophy hasn't
28

Jainism: A First Look

existed since the time of the last Tīrthaṅkara of this
age, Ṡri Mahāvira. In the ongoing period, countless
years have passed since the time of the first
Tīrthaṅkara, Ṡri Ṛ ṡ abhadeva.
The Jain philosophers have divided the entire period
of this into two main sections. One is called Avasarpiṇī
and the other one goes by the name Utsarpiṇī.
Together, they form and finish the circle of time. This
circle of time has been happening since time
immemorial and it will continue to do so until
eternity. There have been countless time circles and
that will keep happening. There is no end to that. We
are in the middle of the current and ongoing
Avasarpiṇī period of the time cycle. These periods of
the time cycle are divided into six sections each and
are termed ārā. We are in the fifth ārā of the current
Avasarpiṇī period.
During the infinite time cycles of the past, and in each
Utsarpiṇī and Avasarpiṇī period of the cycle, it is
believed that there have been 24 Tīrthaṅkara and,
that order is considered eternal. Thus, for Jains, their
religion is believed to be infinite, eternal, and
unchanging. A time cycle is infinite; similarly, Jainism
is eternal and will last forever.
The Jain Philosophy does not believe in the origin or
the end of this universe. The world is considered to be
eternal. In the same way, Jain philosophy does not
consider the god or the brahmatattva as a doer and
maker of this world. As the cycle of time is eternal, so
is the world. If we consider the start and believe
Brahmatattva to be the doer or maker, questions
arise, such as what existed before the start and how
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Anekāntavāda: The Heart of Jainism

the doer came into existence. No other philosophy has
been able to give a satisfactory answer for this. This
belief of Jainism is vigilant and united.
Jain philosophy mentions six substances (dravya)
that support the world. These 6 substances are
mentioned below:
i.

ii.

iii.

iv.

Dharmāstikāya: Here, the word 'dharma'
associates its meaning by helping the state of
motion. In this universe, thanks to this Dravya,
things can move from one place to another.
Adharmāstikāya: Here, Adharma means being
still. One needs assistance to be in the state of
motion, similarly one needs something to help
them stay still. Like dharmāstikāya assists in the
state of motion similarly, Adharmāstikāya helps
in being still. Both living and nonliving things are
by themselves as independent doers when it
comes to staying stationary or being in motion.
Yet, even modern scientists believe that they
must have assistance in staying stationary or in
movement. Thus, since time immemorial, Jain
philosophers have presented these two
substances namely, 'dharma' and 'adharma.'
Ākāṡāstikāya: Covering all the other substances,
giving space to them, if there's any one substance
holding the strength for all of that, it is Ākāṡa. This
substance is universally accepted and
acknowledged. The inclusion and unity of all
directions also happen in Ākāṡa. This substance
consists of two parts i.e.
a) lokākāśa and b) alokākāśa.
Pudgalāstīkāya: Pūr and Gam - the unity of these
two terms has led to the formation of the word
30

Jainism: A First Look

v.

vi.

Pudgala. Pūrana and Galana mean meeting and
parting, forming together and falling apart. This
work of Pudgala is of two types - to form and to
part. Out of the existence of all things in the
universe, the creation of every inanimate object
has been happening and will keep happening
because of Pudgala.
Jīvāstikāya: What is not an inanimate object is
believed to be conscious. This nature of
consciousness itself is a substance form. We can
also acknowledge this term by calling it
ātmadravya.
Kāla: Time-period is the 6th substance. Time also
exists independently. The Jain philosophers have
considered this to be an inanimate object.

The entire universe is composed of these six
substances. A living being (Jīvāstikāya) united with
the body (Pudgalāstīkāya) at a given space
(Ākāṡāstikāya) with the help of motion and stillness
(Dharmāstikāya and Adharmāstikāya) does all
activities.
This, according to Jain philosophy, is the structure of
the universe. Here, it is necessary to clearly say that
along with dharma, adharma, ākāśa, Pudgala and jīva,
the word astikāya has been added after every word
intentionally. Asti stands for particle (pradēśa), and
kāya means mass or a group (samūha). All 5 of these
substances are believed to have innumerable
particles and groups. Thus, the word astikāya has
been added to them. Because kāladravya doesn't have
any particles, the word astikāya has not been added
to it.
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Anekāntavāda: The Heart of Jainism

The Jain philosophers have structured 9 elements
that are based on the above-mentioned 6 substances,
that are useful on the road to salvation. These 9
elements have been explained below:
Jīva: The consciousness of life. This is based on
jīvadravya.
II. Ajīva: Inanimate objects. This includes dharma,
adharma, ākāśa, pudagala and kāla.
III. Puṇya: Good and auspicious deeds.
IV. Pāpa: Bad and sinful deeds.
V. Āṡrava: A path responsible for the karma getting
attached to our soul.
VI. Saṁvara: The action through which we can block
the inflow of karma into our soul.
VII. Nirjarā: Destruction of the karma. This is of two
types:
a. Sakāmanirjarā means that through penance,
meditation, and several other ways we
diminish our karma.
b. Akāmanirjarā means that karma gets destroyed
on its own at reaching the expiration period of
suffering.
VIII. Baṅdha: The bond that is formed with the soul like
the bond that milk forms when absorbed with
water.
IX. Mōkṣa: The soul's liberation after being the karma
has been completely diminished.
I.

Like the 6 substances, these 9 elements too have been
closely observed by the Jain philosophers. Here, only
a brief description of it has been mentioned. If you
have found this topic interesting and something you
are engrossed in, you can learn about it, and get an
understanding of it from the experts on this subject.
32

Jainism: A First Look

With the combination and process of the abovementioned 6 substances and 9 elements, the world
has been functioning since eternity. For any event to
take place, there are 5 rationales described by the Jain
philosophers and these are mentioned below:
i. Kāla: A rationale that defines maturity as well as
the immaturity period of a thing or work. This time
is to be understood as a cause.
ii. Svabhāva: Here, the origin of svabhāva is such that
each thing has its own nature. We can also
recognize it by natural merit or a feature.
iii. Bhavitavyatā: The other name for this is termed
'Niyati' (destiny). It is one of the eternal, infinite,
and independent fundamentals.
iv. Prārbdha: This has a second name as Karma.
What is formed by the actions of the individual
and the community is known as prārbdha.
v. Puruṣārtha: For this, udyama (efforts) is another
term. The efforts made by a living being is
puruṣārtha.
In ancient Jain philosophy, five rationales are
considered essential for completing a task. The
author intends to discuss these rationales in greater
detail in the coming chapters, and this is merely a
brief overview of their significance.
To understand what has been stated above and
certain other things, proper knowledge is required
and the Jain philosophers have divided it into 5 parts.
The 5 different parts are:
i. Matijñāna
ii. Śrutajñāna
iii. Avadhijñāna
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Anekāntavāda: The Heart of Jainism

iv. Mānahparyavajñāna
v. Kēvalajñāna
The general and specific understanding of these five
pieces of knowledge will be explained in detail in the
following pages.
To determine if the content stated above is pure and
real knowledge and not fake information, Jain
scriptures have laid out two types of testimonials i.e.
Pratyakṣa and Parokṣa. Testimony means basis,
and evidence. The first testimony has two sections:
Sāmvyavahārika (the practical) and Pārmārthika (the
transcendental). Whereas, there are three sections of
the second type: Anumāna (conjecture), Upamāna
(analogy) and Āgama (scriptures).
To conclude the testimonials stated above, Jain
philosophers have mentioned about 4 instruments
which are known as Dravya (matter), Kṣetra (space),
Kāla (time) and Bhāva (characteristic). We can also
call them four bases. This is known by the term
Catuṣtaya. We'll gather a more in-depth
understanding of this in the further chapters.
The understanding of the above and other matters
that have been given in Jain philosophy is often
recognized by the terms 'Anekāntavāda,' 'Syādvāda,'
and 'Sāpēkṣavāda.' This philosophy has been given to
us by the omniscient Tīrthaṅkaras.
The method that was devised to understand the
philosophy of Syādvāda was recognized by the term
'Naya'. We can understand this as Relative
Knowledge. There are two main divisions of Naya:

34

Jainism: A First Look

i. Dravyārthīka (related to object): It means the one
which explains the general form of the object
ii. Paryāyārthika (related to form): That is, the one
which explains the special form of the object
The names of 7 Naya are mentioned below:
i. Naigama
ii. Saṅgraha
iii. Vyavahāra
iv. Ṛjusūtra
v. Śabda
vi. Samabhirūdha
vii. Evambhūta
Out of the seven, the first three fall into Dravyārthīka
(related to object) category, and the last four are of
the Paryāyārthika (related to form) category. We will
go into further detail in the coming chapters. But the
philosophy of these 7 Nayas is something that has to
be taken into understanding. For the practice of
religion, Jain philosophers have divided it into two
sections.
i. Niścaya Naya (related to ultimate goal)
ii. Vyavahāra Naya (related to a path of ultimate
goal)
In the seven Nayas mentioned above, both the general
and specific aspects of object and form are
emphasized. Jain philosophers have placed special
importance on remembering and understanding
these teachings, which are as follows:
"In this world, there is nothing special without the
ordinary and there is nothing ordinary without it
being special."
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Anekāntavāda: The Heart of Jainism

This subject is very interesting and we will receive
more understanding about it in the following pages.
The Jain philosophers have prepared a chart to better
understand everything that has been mentioned
above and all the other things of importance. We have
given it the name of Saptabhaṅgī. The core of
Syādvāda's philosophy lies in the Saptabhaṅgī. A lot
of people get agitated after seeing Saptabhaṅgī.
Because at first glance, it appears to be containing a
lot of contradictory statements. The ones who do not
have a conceptual understanding or thought of the
science of things often are confused and in a dilemma.
To properly grasp this, Jain philosophers have said
something that is of extreme importance. If we keep
this as our guiding principle, we won't face any
difficulties in understanding the deeper meaning that
Saptabhaṅgī provides.
Everything is multi-dimensional. This, multidimensional defines itself as each and everything has
not one but multiple different sides to it. In this again,
there is something of much more importance that
must be considered when it comes to multiple
dimensions, they each have contradictory properties.
We will get a further understanding of this matter
later. For now, let us go into a little more depth about
Saptabhaṅgī:
i. Asti means it is.
ii. Nāsti means it isn't.
iii. Astināsti means it is and isn't.
iv. Avaktavyaṁ means that which cannot be
described in words.
v. Asti avaktavyaṁ means it is but indescribable.
36

Jainism: A First Look

vi. Nāsti avaktavyaṁ means it is not and cannot be
described.
vii. Asti nāsti avaktavyaṁ means it is there and isn't
there but at the same time is indescribable.
In the seven terms that have been mentioned above,
in each of them, Syāt (with respect to a specific angle)
and Eva (certainly) added over there. A special
mention will be given to them in the following
chapters at the right time. Here, there must be no
confusion or ambiguity. They all certainly have a clear
and definite meaning.
In the eyes of Vedanta and other philosophies, the
worldview is divided into 3 independent sections
namely, Utpatti (Origin), Sthiti (State), and Laya
(Destruction). Instead of this, Jain philosophers have
talked about 3 interconnected combinations namely,
Utpāda (Creation), Vyaya (Dissolution), and Dhrauvya
(Stationariness). We'll get to an understanding of that
later.
Jīva or Ātmā has been given an independent
personality in the eyes of Jainism. Each soul is eternal
and has a unique existence unlike any other. But only
when the soul becomes free from all karma does it
attain Mokṣa. Hence, it has been believed that even in
Mokṣa, its independent existence will continue to
remain. This existence is pure, unadulterated,
enlightened, and free from reincarnation.
Among the legislative powers of the world, Jain
philosophy has considered Karma to be the highest
power. Though there is a greater spiritual power
against it, it is still believed to be tainted and impure
because of the karma they are bound to. This conflict
37

Anekāntavāda: The Heart of Jainism

between Ātmaśakti and Karmaśakti has been going on
since time immemorial, and in this battle, Ātmaśakti
fights to break the dominance of Karmaśakti by
destroying all the karma attached to it and emerge in
its true form that is pure and original.
What has been stated above implies that Jain
philosophy is on its path to achieving that goal and
that is conveyed in the phrase called
'Jñānakriyābhyāṁ Mokṣah.' This sentence means Achieving Mokṣa through the wise rituals with
knowledge. This is an incomparable and unique
phrase. There are two types of rituals mentioned. One
is known as 'Dravyakriyā' and the other 'Bhāvakriyā.'
These rituals are not independent of each other but
rather complement each other.
The foundation of this ritual is structured and based
on 'non-violence' which has vast meanings and holds
special importance. Thus, it defines a very significant
part of the religion which says that non-violence is the
ultimate religion.
In the cycle of birth and death, the Jain philosophers
insist that the goal of this application of knowledge by
the soul is to progress toward the path of salvation.
By misbehaving and going in the wrong direction
while following our conduct, we lead ourselves
towards fateful consequences that affect us in having
a rather negative next life. But, if we rightfully follow
our conduct towards our religion, we allow ourselves
to have a positive and rather successful next life and
this fact is known by the entire universe. For the sake
of upliftment of the soul and attainment of salvation,
the good conducts that have been shown for a being
to follow are divided into two sections:
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Jainism: A First Look

i. Sarvaviratī sādhudharma (Acceptance of
Monkhood)
ii. Deśaviratī gṛhasthadharma (Acceptance of partial
monkhood)
Both these paths of conduct have been minutely and
deeply explained by the Jain Philosophers. For a
householder, they have used the word 'Śrāvaka' and
both these conducts have a special position and
importance of their own.
The entire Jain community worships a maṅtra which
is known as the 'Namaskāra Mahāmaṅtra' with
utmost fervour. It is considered to be the essence of
all the scriptures and it also holds the power to
manifest unimaginable results when it comes to
devotion, meditation, and development of one's soul.
A small index has been given above which is about the
special and important aspects of Jain philosophy and
religion. Having got such a brief introduction now, it
will be much easier to understand what we want and
think in the future.
In all aspects of life, every big and small question, the
manner, and method in which we get the right
understanding is often known by the term 'Syādvāda
method'. Before going deeper into it, we'll discuss
Religion and Philosophy. This will help gain a better
understanding.

39

CHAPTER 5

Religion and Philosophy
What is religion? What is philosophy? Is there a
difference between the two, and if so, what is it?
Where did they originate, and how long have they
existed? How have they impacted humanity, and to
what extent? What kind of relationship do they share?
Are they mutually supportive, or do they exist
independently of each other?
If we sit down and contemplate religion and
philosophy, the questions which have been
mentioned above are bound to arise in our minds.
To start with, let us first get a general definition for
this.
"Religion shows conduct. And philosophy ties a
relation with thoughts. Yet, both of them are
interrelated. Both of them hold the same and equal
importance."
After having covered a concise definition of religion
and philosophy, let us move further into the chapter.
One thing is for sure; good conduct doesn't happen
without having good thoughts. Likewise, we won't
have good thoughts if we don't have good conduct.
Do not assume that thoughts are more important than
conduct. Just as good thoughts can improve one's
behaviour, good behaviour can elevate one's thoughts
to the highest level. Similarly, bad thoughts can spoil
40

Religion and Philosophy

behaviour, and bad behaviour can degrade one's
thoughts to the lowest level. Therefore, the
interrelationship between thoughts and behaviour is
equally important, as both influence each other.
Now, think of a man who is thinking of pleasing a
deity. His purpose is to attain worldly material
happiness. And, someone has said that "Some deities
are pleased with the sacrifices of humans and give
them what they desire." A man, blinded by his selfish
motives, follows these thoughts and pushes away any
good thought that interrupts him. The fact that this
happens even in today's so-called alert, awakened,
and cultured age is not completely ruled out but
rather likely it could happen. We still read about it in
newspapers and hear about it from courtrooms that
parents desiring to have a child, trouble and bully
other children or even kill them while practicing
certain cult activities.
Now, let's consider another type of man. He fully
believes in non-violence, but due to a lack of moral
strength, he struggles to uphold this principle.
However, with the support of his good thoughts, he
remains constantly aware of his shortcomings. Even
if he commits acts of violence, he will feel regret and
sorrow for his actions.
Now, another point to consider: When we talk about
good thoughts and good behaviour, what does 'good'
really mean? Is it simply what we like or what feels
good? No. We often feel good about things that satisfy
our instincts and please our senses. But this is
something we must understand that if we start

41

Anekāntavāda: The Heart of Jainism

following only what we like and what feels good, we
risk falling into a dangerous trap.
Here, we arrive at the conclusion that 'good' means
what is 'true.' But this raises another question: what
is 'true'? If we attempt to define truth solely in our
minds, we risk falling into another trap. Our
selfishness, incomplete understanding, and limited
intelligence will inevitably become obstacles in
discerning the true nature of things.
It is thus that the need for philosophy presents itself.
The need and utility of resorting to one definite
philosophy is something that will not be left not
understood by us.
Then, the question arises as to which philosophy to
resort to.
All the philosophers of the world provide valuable
insights and ideas that promote good behaviour. This
naturally raises the question: which philosophy
should we adopt in a given situation?
We go to the market to buy a shoe, a saree, or a dhoti.
We enter a shop that is bright and lit up with tube
lights. The shopkeeper shows us shoes and a saree.
Everything the merchant shows us in the glittering
bright lights looks good. Is all of that really good? Do
we get startled and buy the items? Not at all. We will
check the quality of the fabric, we will check if the
colour of the cloth is dull or bright, we will look at the
details clearly, the neatness of it, we will check where
the cloth came from, we will contemplate the value of
the clothing and then, in the end, we'll decide whether
the seller is commercially trustworthy. It is only after
42

Religion and Philosophy

going through all 7 of these questions that we finally
conclude whether or not to buy the goods we wish to.
At the same time, if our mind, while reflecting on
these seven concepts, understands a philosophy that
includes the seven nayas and the seven categories
(Saptabhaṅgī), how much joy would it bring to grasp
these seven different ways of thinking?
Jain philosophers have given a gift to the world in the
form of such a great philosophy. It is known by the
name 'Anekāntavāda.'
All that glitters is not gold. All of us are aware that
something that looks shiny and good from afar isn't
necessarily something that is a good product.
Isn't it necessary for us to think similarly about
philosophy? Why should we be oblivious to the choice
of that philosophy that upholds our life, the
development of life, the basis of happiness, and
contentment in life?
We are all aware of the current state of religion and
philosophy in the Western and Eastern nations
surrounding India. The Western nations are largely
materialistic and focused on the pursuit of material
happiness and development. Their religion is shaped
by their prophets, and they have also developed their
own philosophies. However, these are primarily
centered around materialistic and worldly pleasures.
A synchronization between humans and harmony,
between good will and good behaviour, has been
considered necessary even by people of the West. But
the purpose has only been for worldly pleasures. No
one in the West has noticed or considered it
43

Anekāntavāda: The Heart of Jainism

necessary for self-development. Thus, they have
remained away from the shadow of the complete
development of philosophy.
In contrast, in India, philosophy is viewed as a tool for
self-development and has evolved with that
perspective. Philosophy and self-growth have
become complementary to one another. This
interconnectedness is symbolic, as the origins of
nearly all major religions trace back to Asia.
Hinduism, Jainism, Buddhism, Christianity, and Islam
are the five major religions of the world today. Of
these, Jainism, Buddhism, and Hinduism developed in
India, while Islam and Christianity also originated in
Asia. Islam, Christianity, and Buddhism have all
emerged within the last two thousand years, and the
chronological order of their origins is welldocumented, leaving no room for doubt or
controversy about their beginnings.
Hinduism and Jainism are two religions whose
followers claim that their religion has existed since
time immemorial. However, a religion cannot be
considered superior merely because of its age. Upon
investigation, it has been found that Hindu scriptures,
considered ancient and authoritative, such as the
Upanishads and the Bhagavad Gita, reference the first
Tīrthaṅkara, Ṡri Ṛ ṡ abhadeva. This suggests that
Jainism predates these texts, making it older and
more ancient than Hinduism. Although some dismiss
this fact due to bias or claim that Jainism originated
after Vedic traditions, historical evidence shows that
Jainism is one of the oldest religions in the world.
Accredited scholars, both from India and the West,
agree on its ancient origins.
44

Religion and Philosophy

As far as philosophy is concerned, there are a lot of
divisions in Hinduism. It is a well-known fact that
there is a difference of opinion among Hindu
philosophers who are on a higher level. The various
branches of Hindu Philosophy include Vedānta,
Naiyāyika, Vaiśeṣika, Sāṅkhya, Yōga, Mīmānsaka,
Vaiyākaraṇa, and Cārvāka, etc. (Though there is a
controversy over whether Cārvāka Philosophy is a
branch of Hinduism or not).
Against all this, Jain philosophy is the only philosophy
where branches or divisions don't exist. When it
comes to the practice of religion, there are
Śvetāmbara, Digambar, Sthānakavāsī, and Terāpanthi
sect. But when it comes to philosophy, all four of these
branches are the same and one. There can be small
and minor differences here and there but, there are
no major or significant differences when it comes to
the basic foundation of this philosophy.
This is the only thing that assures the solidity of Jain
Philosophy and proves its foundational strength. The
undivided principles that have been shown to the
world by the Jain Tīrthaṅkara have not lost even a
brick from its fort and nobody has been able to
disrupt it either.
If this is the case, and there is no doubt about it, then
there must be a significant reason for it. The reason is
the uniqueness of Jain philosophy.
From an antiquity perspective, Jain philosophers
assert that Jainism is eternal, immortal, and
unchanging. However, its significance doesn't rest
solely on its ancient origins. What truly makes Jainism
45

Anekāntavāda: The Heart of Jainism

remarkable and special is the uniqueness and
excellence of its philosophy.
It has a unique and special place among all the
philosophies of the world and a victorious philosophy
like this is known by the Anekāntavāda which has
been mentioned before. Particular importance is
given to logic in this special philosophy. The logic is
so perfect that it cannot lead to a finger being pointed
from any angle, and once scholars from all over the
world are introduced to it, they are amazed by it. Even
Western scholars like Mr. Hermann Jacoby, Dr.
Stinkono, Dr. Parold, and Bernard Shaw have been
fascinated by this elemental knowledge.
At first glance, Anekāntavāda may seem complex and
confusing, but it is deeply rooted in the everyday
thought processes of ordinary people. For instance,
when we buy clothes, the decision-making process
involves considering various perspectives and
preferences, reflecting the essence of Anekāntavāda.
If this isn't an example of Anekāntavāda in action,
then what is?
If we split the word Anekāntavāda, we see a
combination of two words: 'Aneka' and 'Anta.' In
simple words, it means the one who has multiple
endings. There is no statement to be made that says
that Jain Philosophy has many edges. The precise
meaning is that many edges of a subject have been
examined and checked from all different angles and
perspectives and the solid truth of it is what
philosophy shows us today.
Jain philosophers have not restricted their
philosophical verification to Anekāntavāda alone.
46

Religion and Philosophy

They have studied the prominent philosophies of the
world using their unique method and concluded that
these philosophies are often one-sided. According to
Jain philosophers, most other philosophies consider
only a single perspective, rather than examining an
issue from multiple points of view as Anekāntavāda
does.
In Jain Philosophy, according to the Āgama, it has
been believed that for a part of it, the 7 Nayas are
something that must be known and understood. To
understand these 7 Nayas, we can also recognize
them as 7 ends. From that point of view, Jain
philosophers have proven that Jainism is the only one
that is based on the intersection of all these 7 ends. All
the other philosophies are only based on a single
point of view or a single end.
According to the proven opinion of Jain philosophers,
they have given different situations on which the
various philosophical viewpoints are based:
Advaita Vedānta and Sāṅkhya, are formed based on
Saṅgraha Naya.
Naiyā yika and Vaiś eṣ ika philosophies are formed in
the opinion of Naigama Naya.
Cārvāka's opinion depends only on Vyavahāra Naya.
The Buddhist view follows the Ṛjusūtra Naya.
Mímāṅasaka view is based on Ṡabda Naya.
Vaiyākaraṇa philosophy is based on Samabhirūdha
Naya.
Apart from this, all the various Extremist
philosophies are based on the Evamabhūta Naya.
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Anekāntavāda: The Heart of Jainism

Whereas, Jain Philosophy, along with the group of all
7 of these Nayas represents a majestic ocean. An
understanding of each of these will come in the next
chapter. No special justification is needed for the
statements made above. Elaborating on them would
require filling thousands of pages and creating a
remarkably comprehensive scripture. Therefore, we
simply encourage anyone who is curious and
captivated by the ideas presented to explore further.
There is much more to learn, understand, and
discover.
If anyone has a suspicion about all that is mentioned
above, or if they feel that whatever has been
mentioned is false and untrue, or to prove that their
thinking is true, if they dig deep and find out about it,
they will reach the conclusion that will make them
believe for themselves that all of this philosophy
(Anekāntavāda) is true. Once all the conclusions have
been mentioned, there can be no doubt about the
veracity of the decisions made.
So, let's dive a little deeper and understand
Anekāntavāda a little more.

48

CHAPTER 6

Anekāntavāda
We have received a general understanding of
Anekāntavāda from the previous pages. We have
understood that it is a combination of two words i.e.
Anēka+Anta. Here, it is also a combination of 3 words
rather than just 2: An+Eka+Anta which means the one
whose end is not one, therefore, has multiple ends is
known as Anekānta. That's what makes this a
beautiful philosophy.
To make any decision, we must consider its various
aspects from multiple perspectives. By now, we have
clearly understood this approach.
Let us take the example of a tree and a mountain.
The trunk of the tree is round. Half of it is visible from
the front. The other half is visible when we go around
and behind it. But, apart from the two sides of the
circle, there's a lot more about the tree. The cavity of
the trunk, the roots of the tree, the land and soil on
which the tree grows, the soil that is hidden inside,
the water that nourishes the roots that are inside the
soil, the head of the tree, its branches, its leaves, its
fruit, and the taste of the fruit and so much more, are
all associated with the word 'tree'?
Similarly, the word 'mountain' is only made of 8
letters. Yet, if we explore it then we will find out about
a lot more than three thousand things. In addition to
the many variations, there are also contradictions
49

Anekāntavāda: The Heart of Jainism

that we will find out. By stimulating our thinking and
by giving it a chance to develop, we will be
experiencing a kind of supreme joy like no other.
Now, let us say we want to buy a table, and it is right
in front of us. We must consider its cost. Will we
simply pay the price the seller asks for? No, we will
think about various factors: Is the table made of iron
or wood? If wood, what kind? Is it new or old? If it is
old, how long has it been used, and was it wellmaintained or used roughly? We will also consider its
height, length, width, overall appearance, the
craftsman, or factory where it was made, and even the
merchant selling it. Won't we think about all these
aspects before deciding?
Let us consider the four dimensions Jain philosophy
teaches: matter, space, time, and characteristic. The
matter of the table refers to the type of wood. Space
refers to whether the wood is domestic or imported.
Time indicates when the table was made - is it new or
old? Characteristics refers to the condition of the
table when we decide to buy it, including its
appearance and strength. By examining these four
aspects, we form a complete picture of the table. This
thorough understanding makes it easier to determine
its price, considering our needs, the urgency of the
purchase, and other relevant factors.
This is the matter of the inanimate object, now let us
consider an example of a single human being having
a consciousness. How much can we know about a
person based on their face?
We will first decide if they are male, female, or
transgender. Now from this, let us talk about males.
50

Anekāntavāda

Who is he? Where is he from? Which and what kind of
community was he born in? Is he rich? Is he a
gentleman? What is his color, body structure, what
condition is his body in, culture, his education, his
understanding, reputation, and so many more
countless things that won't come to our mind? In
addition to its external features, will we also get to
know about what kind of a person he is from the
inside?
Everything is contradictory, infinite, multi-faceted,
and full of variations. An example of this is when we
try to understand any one person completely. After
considering any one, two, or four things about this
man, will we be able to give a clear and definite
opinion on this man? No, obviously not.
From this, it is clear that we cannot pass an opinion of
anything by just looking at it from one end.
Anekāntavāda teaches us an invaluable lesson:
'Before concluding any matter, consider all
perspectives from every angle.'
Isn't this such nice advice? Now, let us talk a little bit
about the higher role here.
From Anekāntavāda's point of view, Jain philosophers
say that, "The object which is in essence, is also
not, that which is true is also false, that which is
one is also numerous, that which is eternal is also
impermanent; like this, everything is filled with
contradictory properties."
Had this been explained at the very beginning, we
might have dismissed it, perhaps even stopped
reading. However, with the prior explanations
51

Anekāntavāda: The Heart of Jainism

already given, we now understand the concept more
deeply. As a result, we are less likely to disregard this
topic altogether.
Yet, a lot of questions would still arise naturally. 'If
something is considered true, how can it be
considered false?' This seems like such a
contradictory subject. It is such a unique and
intriguing subject that even a lazy person would rise
with full interest.
Let us set aside discussions of common sense, which
most people grasp easily. Even those who are
extremely intelligent and knowledgeable often
dismiss certain extraordinary concepts as impossible.
However, this is not the case here.
If the decision is to be made only from one end, then
this matter seems like one to be thrown away. But
Jain philosophers have taken the perspective of
Anekāntavāda after considering multiple viewpoints
and thoughts, and only after taking all of it together,
have they come to this decision and that shouldn't be
forgotten. Only after taking along with the four
requirements of matter, space, time and
characteristic, comparing the 7 Nayas, and, after
unlocking the box of Saptabhaṅgī, did Jain Scientists
call this strange-looking concept an 'absolute truth.'
Let us take an example of a small transaction. It is an
accepted and known fact that a medicine that is
prescribed for one sick person won't be helpful for a
person with a different sickness. Then, is it possible
to deny that this particular medicine is 'useful and
useless?'
52

Anekāntavāda

Jain philosophers face a major objection from those
who follow other philosophies, particularly regarding
Anekāntavāda. The question often raised is "How can
something be both true and false? How can something
be both temporary and permanent?" The idea that a
single entity can possess such contradictory
properties seems, to many, an out-of-the-world
concept.
The reason for this is that they have seen things only
from one side, in one pattern, and have not bothered
or tried to look at things from a different angle. How
can there be a lie in truth? This is a very
straightforward question. To find a simple answer to
this, we will discover a lot if we bring together a
memory box of our daily experiences. Here, an
important thing to remember is that Jain
philosophers have taken into view the entire form of
the thing and then talked about this, not just by
viewing one side of things.
We call one man 'white' but while talking about the
entire mankind, we recognize them with many colors
together.
A student named Param ranked first in his class.
Referring to him as the '#1 Ranker' is true from the
perspective of his class. However, when considering
all the other classes, calling him 'first' would be
untrue.
In the same way, the existence of truth depends on
the basis of untruth. Think about this carefully. If
there was no untruth, what would be the need for
truth? If there were no lies, would anyone even value
the truth? In this universe, truth exists because of lies;
53

Anekāntavāda: The Heart of Jainism

there are lies because of the truth. If you take away
one, the other will disappear automatically. In the
absence of one, the other becomes futile. From this, it
is clear that both truth and lies live together, in one.
Taking Anekāntavāda as the base, if we go deeper and
search for more answers, it will be clear to us that
truth and lies are not two separate elements. The
existence of one is due to the existence of another. If
one is destroyed the other becomes useless; its
necessity, usefulness, or existence does not last.
With the utmost seriousness and depth of this talk, if
we think about this by taking Anekāntavāda as the
base, we will immediately understand that truth and
lies are not as different as they seem to be. There is no
possibility of the truth without a lie and lies cannot
exist without the truth. That is, these seemingly
contradictory elements are mutually supportive and
both are two different forms of the same element.
From the perspective of Anekānta, these two are
different and the same.
Similarly, 'Nitya-Anitya' (Permanent-Impermanent),
'Dharma-Adharma' (Merit-Demerit), 'Eka-Aneka'
(Single-Multiple), etc., even though they have
opposite properties, they are one and the same. From
these three pairs, if you remove one of the two pairs,
the other one will automatically disappear. By
accepting this exactly as it is, we will solve a lot of
confusion that comes our way.
Let us consider an example. There's a man whose
name we assume to be Mr. Jones. Now, let us examine
Mr. Jones.
54

Anekāntavāda

The man is one but there's both good and bad to him.
He is kind but brutal too. He is generous but also
stingy. He is forgiving and angry. He is both violent
and non-violent. He is an honest man but also a liar.
He is both tall as well as short. He is talkative but also
silent. He is wise as well as ignorant.
If someone says such contradictory things about a
single man, then what among them is true? But, Mr.
Jones possesses all of these contradictory features.
There will be no difficulty in proving this.
In various situations and contexts, Mr. Jones displays
different behaviors with different people. For
example, he may show love towards his wife while
being cruel to his servant. We can find many such
instances of Mr. Jones exhibiting these contradictory
qualities. Likewise, the elements of matter, space,
time, and characteristic can lead to similar
contradictory behaviors in many individuals.
In the same way, when it comes to talking about each
of the qualities differently, to describe all the different
behaviors of Mr. Jones while defining, "Mr. Jones is a
good man," "Mr. Jones is a bad man," we will talk
about all these different things.
When Syādvāda and Saptabhaṅgī will be mentioned
hereafter, the illustration of Mr. Jones will be very
useful in understanding these subjects.
Jain philosophers highlight four dimensions: Matter,
Space, Time, and Characteristic. By considering these
dimensions, we can gain clarity on complex concepts.
In the upcoming chapters, we will explore each of

55

Anekāntavāda: The Heart of Jainism

these dimensions independently, which will enhance
our perspective and strengthen our thinking.
Marking the line from the perspective of
Anekāntavāda, there are a lot of such things that we
will understand easily. How it is wrong to take up one
thing and only think about it like in the previously
given example of Mr. Jones. Similarly, in philosophical
thinking, it is wrong to take into consideration one
single thing or form and think about it.
Let us think a little more.
The existence of those we are thinking about, won't
always remain absolute or forever in the same state.
If we accept this, then with changing the state, the
same thing as it appears today, the form does not
appear after that, and nor does it remain in the same
form afterward. We also have to admit this. Thus,
when and in which state we are accepting the
existence of the thing, that acceptance becomes
conditional. That acceptance does not stay
unconditional ever.
For example, after chopping a gourd and making it
into a vegetable, while eating, we do not say "pass the
gourd," we say, "Give me the vegetable."
After making the trousers from the cloth, when we
have taken them to the laundry worker to wash them,
we don't tell them, "The clothes have to be washed,"
we tell them, "My pants have to be washed." Many
such illustrations can be given. After the son is named
Praveen, the father doesn't say "Where did my son
go?" rather, he says, "Where did Praveen go?" When
shoes are made of leather, the leather does not fade;
56

Anekāntavāda

Instead of saying "Where is the leather?" we ask,
"Where are the shoes?"
Now it is easily understood how the situation flips
once, the condition and nature of things change. In the
same way, when a form does not exist, even its nonexistence does not remain unaffected. It becomes
conditional, and no one can say that there's no gourd
in the vegetable, no cloth in the coat or trouser, no son
in Praveen, and no leather in the shoes. When the
situation or nature changes, when primarily one form
comes into our focus, the former form, which is
secondary to it, does remain over there.
As the state changes and time passes by, let us see the
changes that happen in things. In other philosophies,
three states namely, 'Origin, State and Destruction'
have been said. Contrary to that, Jain philosophers
have shown these three states as 'Creation,
Dissolution and Stationariness.'
The original matter is eternal, so the question of its
origin does not remain, but when a new state has
been revealed from another state, instead of 'origin'
calling it 'Utpāda' (creation) would be a cautious and
rational choice. There are constant changes in the
state of a matter that appears. Hence, it is called
'Vyaya' (Dissolution). If we examine our life, despite
its condition, at every moment, it keeps getting used
and spent. And hence, it would be more appropriate
to call it 'Vyaya' (Dissolution) instead of 'Laya'
(Destruction). If everything's the way it is forever,
how does it flow? The flow that appears is just a form
of a state of existence. In fact, it disappears just to take
another form. Instead of 'Sthiti' (Remain), Jain
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Anekāntavāda: The Heart of Jainism

philosophers
use
the
word
'Dhrauvya'
(Stationariness). This is also something that can be
naturally understood. When the state of an object is
changed, its original form stays the way it is. The
smoke that erupts from the fore can be seen
disappearing in the sky, but it is not destroyed. It goes
into the sky, separates, and generates a different form
as a cloud.
We recognize the original matter as 'Dhrauvya,' which
appears consistent with reasoning.
If we observe, when the original object is one, its
various forms are identified by different names.
These
different
forms
inherently
possess
contradictory qualities. Iron is one object. When it is
shaped into a shield, sword, knife, spear, or stick, all
are identified by different names, yet they perform
contradictory functions. A sword cuts while a shield
does not allow cutting. A knife can pierce, but a needle
sews.
Poison is one, yet it acts differently in quantity
and state. It is called poison when killing a man
and medicine when giving life. This is the
inherent contradictory nature of a single thing.
When a gun is in our hands, we believe it to protect
us. When it goes into the enemy's hands, the same gun
threatens our lives. Here, there is a difference in the
space of the pistol. In the case of poison, there was a
difference in characteristics.
Humans also have various stages of existence, such as
childhood, adolescence, youth, middle age, old age,
and the final stage. When the body and name are the
58

Anekāntavāda

same, how many forms are there due to the
dimension of time? Behind them, there are
contradictory qualities, too. A person's nature also
shows contradictory qualities.
From the perspective of matter, it is one body, but it
appears with softness, strength, and weakness,
without beard and mustache, with beard and
mustache, bald, curly hair, rough, soft like cotton, and
rough like a thorn, etc., which are contradictory
qualities.
In terms of space, it is recognized by different names
like English, American, European, African, Bengali,
Gujarati, etc.
In terms of characteristics, the same person is seen as
gentle, fierce, calm, restless, stable, panicked, restless,
foolish, serious, beautiful, and ugly. Even though the
human body is one, when it is in different forms due
to
the
dimensions
of
matter-space-timecharacteristics, it appears different due to different
dimensions.
All this proves that, without a doubt, contrasting
properties in the same object do exist. There will be
no ambiguity in accepting this now, no difficulty in it.
By resorting to Anekāntavāda, Jain philosophers have
explained many such things very clearly.
Modern psychologists say that in every human being
opposing characters like Dr. Jekyll and Mr. Hyde, and
instincts that are as distant as the North Pole and the
South Pole exist. Hence, no worldly man can be
known as completely good or as absolutely bad.

59

Anekāntavāda: The Heart of Jainism

A gentleman donated Rs. 5 lacs to build a public clinic
in his own name but refused to give Rs. 1 lac to one of
his clerks who urgently needed the money for a lifesaving operation. Unfortunately, the clerk could not
receive the necessary treatment in time and passed
away. This is based on a true incident.
What would we say about this gentleman? Kind?
Generous? Cruel? Vile? There is no need to answer.
This is an easily understandable concept.
Many such scenarios can be found in different fields.
All of this will easily make us understand that 'There
is only one thing and there is no such thing,' when Jain
philosophers say this, they say it from the point of
Anekāntavāda, and when they say that, they are
completely right.
Such concepts of Anekāntavāda are something that all
of us must understand. If we do understand it
properly, the solutions to all our problems in life will
arrive to us easily.
If we think more about it while keeping Anekāntavāda
in our mind, then, it won't be difficult to understand
that existence and non-existence, permanence and
impermanence, and similarly, individuality and
plurality, etc, all exist at the same time, and to see and
understand all of it, we will have to resort to
Anekāntavāda.
In today's rapidly advancing field of scientific and
atomic research, it is easy to understand that a
singular entity and multiple entities can coexist
simultaneously.

60

Anekāntavāda

It is also easy to understand the permanence and
impermanence of a thing. Everything carries in itself
the nature to change, and that fact is accepted by all.
In the dimensions of matter, space, time, and
characteristics, one single thing undergoes many
changes. Since it is changeable, it is temporary.
Yet, its original matter, even in different forms,
remains forever. Hence, it is also permanent. Like it is
false to say that it is only temporary, it is also wrong
to say that it is only permanent.
Even this change does not happen suddenly. It takes
its time. Cloth doesn't get dirty automatically, raw
rice doesn't suddenly become edible rice, wheat
doesn't suddenly turn into bread and a child does not
grow very old in a quick second. There is a chronology
that all of these things follow. Despite all these
changes, the original matter doesn't get completely
destroyed.
Once a particular form of an object is vanished,
another form of it makes an appearance. The original
matter of it is not completely destroyed. When water
comes in contact with fire, it burns and then
evaporates. Yet, when the steam is transferred into a
particular machine, it can be brought back to its liquid
form i.e., water, even if it is later identified as 'distilled
water.' Even the steam contained its original form of
it, which was water. The two types of elements that
are in the water, H2O, still remain in one or another of
their forms while going through changes.
When a pot is made from clay, the pot still has its
original matter which is clay. When the pot is broken,
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Anekāntavāda: The Heart of Jainism

another form of it still contains the original matter
which is clay.
It is utterly untrue to call anything absolutely true or
untrue or to believe it utterly eternal or utterly
impermanent. If the same elements are to remain the
same, and if they do not have opposite properties, it
is not in their nature to change, then their existence
just becomes useless.
If a stone remains unchanged over time, both in the
present and the future, it indicates that it cannot
function or act. Therefore, why should we expect it to
do anything?
If Brahma is believed to be a singular entity with a
stable and unchanging existence, then what is its
significance due to lack of function?
If the world is viewed as entirely an illusion, how can
it genuinely be related to Brahma, the only reality?
Similarly, since non-living and living are considered
fundamentally different from each other, how can one
expect that one affects the other?
If the world is changeable, then what Vedic
philosophers believe and show that even Brahma
should be changeable, and if that isn't the case then,
from an eternal and unchanging Brahma, how does a
changing world arise?
The independent origin of the everlasting eternity
from the impermanence or of the only impermanence
from the everlasting eternity cannot be possible. Jain
philosophers have said this with a strong emphasis
and unequivocally. This is something that holds a lot
of importance and should be understood. From
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Anekāntavāda

Dvaita (Duality), Advaita (Non-duality), and all of its
sections as well, and from the philosophies which are
stuck only to one end, we do not receive such an
understanding. Because all that has been depicted
there is from a single perspective and has been
formed by the solitary (Ekāntika) decisions. In front
of all of them, stands the Jain Philosophy's concept of
Anekāntavāda like a mighty ocean roaring its
knowledge. The understanding of Jain Philosophy is
the only right and true understanding.
Let us clarify this a little more. Instead of using truth
and false, let us use the words Satva (existence) and
Asatva (non-existence). These both have opposing
properties. But here, if we bring in the four
dimensions as mentioned earlier, we will learn that
there is the existence of a thing with respect to one's
own matter, space, time and characteristic, at the
same time, it is non-existent with respect to some
other thing's matter, space, time and characteristic.
In these dimensions of matter, space, time, and
characteristic, what is Sva (self) and what is Para
(non-self)? We will be going in-depth on this over the
chapters to come. Since we cannot be in confusion
regarding this, let us go over it in brief. Where it is
about our own self, it is ours and where it is not about
our own, it is non-self. Before reaching the in-depth
section of this topic, if we give it a little thought
beforehand, it'll be easier for us to understand later
on.
In this way, non-existence and existence,
impermanence and permanence, plurality, and
individuality, etc., if we look at all these things with
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Anekāntavāda: The Heart of Jainism

mutually exclusive properties from different sides
then, we will see that all of it is not solitary
(Ekāntātmaka)
but
multidimensional
(Anekāntātmaka).
Before concluding this chapter, one very important
point must be made. Non-Jain philosophers have
accepted that a single thing can have multiple
properties. The ones who have not understood
Anekāntavāda raise questions like, "This is in us too.
What new did the Jain philosophers have to say?"
Here, the uniqueness of Jainism is seen. Jain
philosophers have not talked about Anekāntavāda by
just showing that each thing has multiple properties.
They have proven that topic, that very concept.
Moreover, Jain philosophy says that in each thing, the
mutually opposite properties co-exist and things are
not just multidimensional but mutually contradicting
and multi-dimensional. These opposite properties
are not visible from a single perspective. It can only
be understood when seen from multiple perspectives.
This is the peculiarity of Jain philosophy, of
Anekāntavāda. This isn't a small or insignificant thing.
It is a great achievement in the subject of philosophy.
It is for this that Anekāntavāda believed to be a gem
among philosophies.
Something can be true, eternal, and one while also
possessing multiple features. However, being multifeatured does not necessarily mean it is multidimensional. It can be true and false, temporary, and
eternal, one and multiple, all at once. These mutually
contradictory properties exist simultaneously within
itself, which is why it is considered multi64

Anekāntavāda

dimensional. This point requires careful and
thorough understanding.
From this, it will be clear that mutually opposite
properties are there in the same thing, and when this
has to be proved, when it has to be discovered, when
it has to be understood, only at that time, will the need
for Anekāntavāda arise. A clearer thing to say would
be that, if we do not resort to Anekāntavāda then, we
will never be able to reach the right decisions.
After giving such a detailed explanation, if we had to
describe Anekāntavāda in brief, then it would be
stated as:
"The one who can expose the mutually opposed
properties and elements contained in the same
thing is known as Anekāntavāda. On the contrary,
if we do not base any of our decisions on
Anekāntavāda then, that part of the decision just
cannot be right."
After going through such a clear understanding of
Anekāntavāda, and before arriving on the topic of
Syādvāda, one thing has to be revealed, in this
chapter, certain things have been said more than
once, in a repetition; but it has been done deliberately
to deliver a more clear and correct understanding.
Now, let us move on.

65

CHAPTER 7

Syādvāda
After reading and thinking about what was written
regarding Anekāntavāda in the previous pages, there
would be no problem in believing that we now have a
basic understanding of this unique philosophy.
We now clearly understand that everything has
infinite, mutually opposing properties. We also have
to look at things from multiple perspectives to
understand elements with mutually opposing
properties.
If there were any mathematical calculation or method
to help us clearly understand this phenomenon, it
would be very instrumental. To approach this
complexity, Jain philosophers have provided a
method known as Syādvāda.
Syādvāda is also known as Anekāntavāda as well as
Apēkṣāvāda. From a general point of view,
Anekāntavāda and Syādvāda look almost the same,
but if we understand both of them clearly, we will
know that to present the philosophy of
Anekāntavāda, Syādvāda is a method to do so.
The
relationship
between
Syādvāda
and
Anekāntavāda is like the 'speaker and a subject to be
spoken to' or like that of 'goal and the instrument to
achieve it.' Here, if we want to give an analogy then,
we can compare Anekāntavāda with gold and,
Syādvāda to a special stone that checks the purity of
66

Syādvāda

gold, or, Anekāntavāda to a fort and, Syādvāda to a
map showing the various routes leading to the fort.
The word 'Syādvāda' is a combination of two words:
'Syāt' and 'Vāda.' Let us properly understand the
meaning of the word 'Syāt'. Further, when the section
of Saptabhaṅgī is described, the word 'Syāt' plays a
very important role. Therefore, let us properly
understand the meaning of this word beforehand.
The abbreviated meaning of the word 'Syāt' is with
respect to. Here, when mentioned 'with some
respect,' it refers to a state, condition, position, or
situation.
Many people get confused while trying to understand
the meaning of the word 'Syāt'. Some assume its
meaning to be 'doubt' while some consider it to be
'possibility.' Some also call it a 'probability.'
Those who have begun to understand and grasp the
concept of Syādvāda are on the path to truly
comprehending it. When a lot of non-Jain scholars
have neutrally observed Jain philosophy, it is then
they have accepted its importance. The famous
professor of Gujarat, the Late Mr. Anandshankar
Dhruv, in one of his lectures, expressed his opinion on
Syādvāda. He said:
"Syādvāda presents before us the vision of
integration. The allegations that Shankaracharya has
made on Syādvāda do not relate to the original
context. It is for sure that anything cannot be
understood completely without observing it from
different points of view. For this, Syādvāda is useful
and valuable. The Syādvāda shown in Mahavir's
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Anekāntavāda: The Heart of Jainism

theory is considered skeptical by many people, but I
do not believe that. Syādvāda is not skeptical, rather,
it gives us a perspective, it teaches us how to observe
the world."
Many other scholars like the Late Professor Mr.
Anandshankar Dhruv, including the scholars of the
West, have expressed similar great opinions for
Syādvāda. The ones who have truly understood the
real context in which Jain philosophers have used the
word 'Syāt' have no feeling of confusion in their
minds. The meaning of that has been derived by
linking it with a definite state of matter, space, time,
and characteristic. Hence, the meaning of the word
'Syāt' is not 'doubt,' 'possibility,' or 'probability.' It is
'definitely.'
In Saptabhaṅgī, Eva (certainly) is used along with the
word 'Syāt' and is applied to indicate the certainty
that a statement possesses. From this, it is clear that
Syādvāda is not a probability or skepticism but rather,
certainty.
One would naturally question here that if something
is certain and that presents only one kind of a state,
then what is the point of adding the word 'Syāt'? Why
not call it as Niṡcitavāda (related to certainty) instead
of Syādvāda?
This question is not baseless. Why not use the word
'Niṡ cita' (certain) instead of 'Syāt'?
But the essence of this philosophy presented by the
Jain philosophers holds a specialty in the word 'Syāt'.
That word has been used deliberately, on purpose,
and with complete surety. The term has been used
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not for the sake of use, but because it is necessary. If
this word hadn't been used, the philosophy of
Anekāntavāda would have fallen like the collapsing of
a house of cards.
Let us begin by recalling a fact again. Everything is
endowed with multiple qualities that are mutually
opposite. If not, there would have been no need to use
the word 'Syāt'. But this is not the case. Hence, the use
of the word 'Syāt' is necessary and indispensable.
To understand this in detail, let us take one part of
Saptabhaṅgī.
स्यात् अस्स्त एव - Syāt + asti + eva = with some respect (it)
certainly exists. Here, let us add the word 'pencil' to
it. So now it means: with some respect, pencil
certainly exists.
Let us proceed with a clear understanding as we
explore this further. As I write, there is a table in the
corner of my room with a sheet of paper on it, and in
my hand, I hold a pencil. The pencil is made of goodquality wood, and at this moment, it is 3 o'clock in the
afternoon.
The wood of the pencil is the matter here, my fingers
are the space, 3 p.m. is the time, and good quality is
the characteristic, keep this in mind.
Now, if I simply say, "There is a pencil," my friend
Veenu, who is sitting beside me, might immediately
respond, "There is no pencil." When I glance at him,
he might add, "Even if you have a pencil in your hands,
I don't have one in mine." Can what he said be
considered wrong? No. Yet, at the same time, was my
statement wrong? No, that was true as well.
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While talking about this pencil, there were
automatically two mutually contradictory statements
that came up:
There is a pencil.
There is no pencil.
In this situation, when I say, "There is a pencil," I am
correct; however, my friend Veenu is also right when
he claims, "There is no pencil." Both statements, while
seemingly contradictory, highlight the importance of
dimensions. From one angle, my assertion that there
is a pencil is a fact, yet Veenu's statement also holds
true from his viewpoint. This indicates that both the
answers could be wrong if we change the view-points.
My statement is valid from my perspective, while it is
false from his. This illustrates the need for the concept
of Syāt, which acknowledges that truth can vary
depending on individual perspectives.
Here, it will become a definite statement once the
word 'Syāt' is used. Then, there will be no room for
any disputes or objections to arise. By using that
word, there will be an indication of a specific viewpoint that there is a pencil with respect to my hand.
Even when my friend Veenu used the word 'Syāt' he
confirmed that there was no pencil with respect to his
hand. The conversation will be clearer after that.
Here, the use of the word 'Syāt' has ensured a definite
and assured state of circumstance.
What I have, others do not have, and what I do not
have, others have - to explain this clearly to myself,
my friends, and everybody reading this, I have used
the word 'Syāt' here. The special and specific meaning
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of it is that when we use the word 'Syāt' besides
saying that the pencil is there with me, and we also
give an indirectly clear suggestion that the pencil is
only in my hand and not in my friend's.
From this, it is clear that 'Syāt' is used to give clarity
on a particular thing's state and situation. By
referring to the thing's particular circumstance, it
gives a clear and definite meaning to it. But, when
considering and confirming the thing's definite
circumstance, it is also necessary to consider other
conditions, positions, and forms of it and it is then
that the word 'Syāt' is used.
If the word 'Syāt' was not used here then without the
word, the decision to be made would have been from
a single perspective instead of multiple ones. And
because of this, we may not bother to consider other
view-points. Consequently, our decision, on the one
hand, is solitary, and then it becomes false and on the
other hand, we are deprived of knowledge of other
states or forms of things.
From this, it will be clear that the word 'Syāt' is not
used in vain or as a doubtful one but rather, as a clear
and a solid one.
Before concluding anything, we have to consider the
four bases - matter, space, time, and characteristic. If
our thinking is not subject to these four dimensions
then, even our judgments and conclusions become
ridiculous.
Thus, we must recognize that the word 'Syāt', with its
various nuances, encapsulates the essence of
Anekānta and serves as the foundation of the entire
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philosophy. Without this term, our thinking risks
becoming constrained to a singular perspective and a
fixed understanding of reality. The primary reason
Anekāntavāda is also known as Syādvāda is its
inherent emphasis on multiple viewpoints. If we
advance without embracing this concept, our journey
may resemble that of a blind traveler lost in a dark
wilderness, unable to find a way out.
Do you now realize the necessity of the word 'Syāt'?
Let us consider the diverse skin colors observed
among humans across various continents and
subcontinents. Indians typically have a wheat
(brown) skin tone, while Chinese individuals often
have a yellowish hue. Africans are commonly
associated with black skin, Europeans and Americans
generally have white skin, and Native Americans are
often characterized by a red skin tone. These five
major skin colors represent the rich diversity of
human beings worldwide.
If someone asks, "What is the skin color of humans?"
How should we respond? While there are five
primary skin colors—brown, yellow, black, white,
and red—these colors vary significantly by region.
For instance, describing Indians as having a brown
skin tone is accurate, but this characterization would
not apply to individuals from America. Thus, the
answer depends on the specific context and
population being discussed.
When we describe the skin color of Native Africans as
black, there is no doubt or hesitation. By combining
the term 'Syāt' with 'black,' we affirm that this
description is definitive. The term 'black' is certain,
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and when paired with 'Syāt,' it underscores that while
black is the skin color of people from one region,
individuals from other regions possess different skin
colors. This example illustrates that the use of 'Syāt'
does not introduce ambiguity or uncertainty; rather,
it emphasizes determinism and the specific context of
the statement.
Those who have not grasped Syādvāda properly often
mistake it for a mere combination or compromise.
This perspective is entirely misguided. First,
combination only occurs between entities with
similar properties; mutually opposing qualities
cannot be combined. Furthermore, there is no
compromise involved here. A compromise
necessitates a degree of letting go and making
adjustments, which can lead to outcomes that are not
entirely fair, reasonable, or rational. Syādvāda does
not simply compromise by overlooking flaws or
making concessions. Instead, it serves to unravel
complexities and clarify understanding, moving
forward with greater insight.
If you understand it clearly then, Syādvāda is a
platform of neutralism and one that practices the
principle of impartiality. It does not look equally at
both truth and false. It does not hold biases or love for
one side and hatred towards the other. It is only
biased towards absolute justice. It is an ardent
opponent of injustice or untruth.
From the eyes of Syādvāda, untruth is solitary (which
looks at only one side). It considers truth to be multidimensional.

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The 7 Nayas (relative knowledge) we are going to talk
about later, that 7 bits of knowledge are only a small
fraction of the great form of Syādvāda. Thus, Syādvāda
is known as an ocean and Naya is known as a stream.
"Why isn't it called a combination of multiple
streams?" This question was again asked. The usage
of the word 'combination' was briefly explained
above. When qualities like virtuousness, fortune,
generousness, forgiving, temperance, and similar
ones are combined, it is then that the word
'combination' is used. When negative characteristic
traits like that of a sinner, wicked, unfaithful,
drunkard, thief, wrathful, and similar ones come
together, the word 'combination' can be used even
then. Qualities or demerits of different emotions can
be combined separately. However, mutually opposite
qualities and demerits cannot be combined together.
A single thing is seen to have several properties which
are mutually opposite, and that is known as
Anekāntavāda, and, the ones that are not brought or
collected from outside in the future, but the ones that
are present in its original and natural state in the
present.
If this is remembered correctly, we will not fall into
the confusion of combination and reconciliation.
This yet again proves that Syādvāda, is not something
difficult, shady, or suspicious, but something that is
clear, complete, unequivocal, and definite philosophy.
The epitome of Anekāntavāda shows the
disentanglement of mutually opposite properties and
in that philosophy, Syādvāda is a special section. It is
not graspable by the means of external senses but by
the application of the mind. If this is understood
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clearly, we can immediately say that when in the
word 'Syāt', the words and sentences are pronounced
with the proper understanding, and the meaning
derived is the right knowledge, the true knowledge.
Any knowledge that is known apart from that is
recognized as Mithyātva (False knowledge).
We have now understood the meaning of Syāt. After
understanding its meaning, we should now have a
good idea of the word 'Syādvāda' as well. In the field
of religion too, Syādvāda holds a marvelous base. It
gives us this wonderful master key to removing all the
paradoxes of the world. It would be very interesting
and useful to know how Syādvāda helps us in our
lifestyle. It is certain that in our daily lives, Syādvāda
is extremely useful and instructive. That is, from the
physical value of life's usefulness, there is no doubt
that we all would love to think about it.
Before, only after understanding the four dimensions,
five reasons, seven Naya and Saptabhaṅgī, we can
make a decision in life, discuss and understand the
daily usability of Syādvāda more easily, flexibly,
clearly and more quickly.
Even in this chapter, anything that has been
repeatedly said was intended to get those things
rightfully understood in our minds. Now, let us try to
understand the four dimensions of matter, space,
time, and characteristic. For a simpler understanding,
instead of using the word 'dimensions,' we will use
the word 'base' from here onwards.

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CHAPTER 8

Four Bases
Previously, we have talked repeatedly about the four
bases. Those four words namely, 'matter, space, time,
characteristic,' are no longer unknown to us. The
things we will now talk about will include the
mention of these words again and again. Let us now
properly understand why these words are so
essential and are considered the pillars when
deciding anything important and what is the
usefulness of these words.
The first base is Matter.
When we talk about matter, we generally refer to the
countless objects and things that we observe around
us. These external forms, though varied, share a
foundational material that remains constant, which is
what we mean by 'matter' here. It is the enduring
matter that underlies all these different forms and
states. Even as the forms change, the essential
material persists, eternal and unchanging. This is the
true essence of matter. For example, gold remains the
fundamental matter in various ornaments, wood in
furniture, and clay in pots.
Among the six substances mentioned in the previous
introduction chapter, time has not been included in
the category of matter, as it is a unique substance.
Time cannot be divided into parts. Day, night, hour,
minute, second, etc., are divisions that we have
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created for convenience, but they are not actual
divisions of time itself. These names have been
assigned through human intelligence and
imagination to make daily activities more
manageable. Terms like morning and evening are not
truly time but rather the result of other factors, such
as light. Time, unlike other matters, is a regulatory
entity. Thus, when discussing material matters, time
will be excluded from this category. However, time
remains a crucial element and one of the six
substances, just not under the matter base here.
Let us take an example of a few things and
understand the matter it includes:
Thing

Matter

Basic Material of Sword

Iron

Basic Material of Table

Wood

Basic Material of Ring

Gold

Basic Material of bread Wheat
(roti)
Basic Material of Shoes

Leather

In this way, if the object is to be thought in
anticipation of matter, as stated above, we will surely
get a wise idea.
The second base is Space.

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The word 'kṣetra' means space where material
resides. There is a subtle difference between the
general understanding and the philosophical
interpretation of this term. In a simple sense, space
refers to the area where or on which an object rests.
However, to fully grasp this concept, we must
recognize that the foundation or basis of a thing
cannot simply be considered as space.
For example, consider a vessel filled with milk.
Typically, we would understand that the vessel is the
place where the milk resides. From a practical
standpoint, this assumption is acceptable. However, if
we aim to comprehend the concept of space as a
foundational element in its true sense, we would find
ourselves limited by this kind of simplistic belief.
The space in the vessel where the milk resides is
separate from the vessel. When we place the vessel on
the wooden plank, at that time, the space where the
vessel resides is not the wooden plank but only the
amount of space the vessel is covering on the wooden
plank.
Similarly, the space of the milk in the vessel is
separate from the space which the vessel resides in.
Generally, we say 'The milk is in the vessel.' But
actually, the milk is not in the vessel but only in the
space inside the vessel. So, when we use the word
'space,' it is to be understood that it is used without
the reference to the place. We must make judgments
using our discretion as necessary.
The vessel is made of stainless steel. When we fill the
milk in the vessel, the stainless steel remains where it
is and the milk stays where it belongs i.e., in the space
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inside the vessel. So, the vessel may have supported
the milk to stay in one place, but both have different
spaces in their own field.
When we talk about the basis of space, it is important
to keep this in mind. For example, 'I am sitting on a
chair,' when someone says this, the area he is sitting
in and the area of the chair itself, the space of both is
different, not one.
Let's take some simple and straightforward examples
to understand this.
1. The space of the pencil in my hand while writing is
my hand (to the extent an area is occupied by it).
2. The space of the paper on which it is written is the
table (to the extent an area occupied by it).
3. The jurisdiction of the Prime Minister of India is the
country of India.
4. The field of the orator giving the speech is the
lecture hall.
5. The space of the airplanes is the sky (to the extent
an area occupied by it).
Thus, the space of a matter is the area it resides in.
The third base is Time.
Here, the meaning of time is the time of existence of a
particular form of a thing. The duration when each
form has gone through a change, is its own time.
This may seem a little confusing. But here when we
are talking about time base, we are not talking about
time itself. The time must be mentioned with respect

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to that thing. We are talking about the duration of that
thing itself.
Let us clarify this further. Consider mangoes and
bananas, both of which are fruits. We place them in
two separate baskets, and on May 5th, 2017, at 7 a.m.,
when we open the baskets, we notice that both fruits
are ripe and ready to eat. The time at which both
fruits become ripe and edible was precisely 7 a.m.
that day.
Now, these mango pods were brought and kept ten
days ago; while the bananas were brought the
previous evening and kept. Both were raw when they
were brought. Both fruits were ripe and ready to eat
in the morning on the above-mentioned day at seven
o'clock. The special thing to understand here is the
ripening time of both fruits. It is not seven o'clock in
the morning. It is a question of the ripeness of that
fruit. With proper understanding and calculation, we
will say that for mangoes - the (ripening) time is ten
days and the (ripening) time for bananas is twelve or
sixteen hours. From this point of view, both of them
are transformed from raw to ripe but their time is
different.
Let us take a few examples for simple understanding.
1. The period after the nirvāṇa (a state of liberation)
of Tīrthaṅkara Ṛṣabhadevā - countless of years.
2. The period of rainfall - Monsoon (Similar to this,
understand the period of all seasons).
3. Tīrthaṅkara Mahāvīra's life span - 72 years of that
time.

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4. Time of nirvāṇa of Tīrthaṅkara Mahāvīra - the time
when he attained nirvāṇa.
5. Soaking time of clay – time taken to mix the two i.e.
water and sand.
Thus, when we talk about the basis of time for
anything, the origin of the thing, the duration during
which a change occurred, and the action time are to
be understood depending on the situation and the
circumstance.
The fourth base is Characteristic.
This base is related to characteristics of a thing. For
example, shape, form, taste, smell, touch, function,
etc. All of this comes under the base of characteristics.
In short, the values, power, and effect of a thing are
called characteristics. These properties, qualities,
types, caste, class, etc., keep changing from time to
time.
Everything has its own characteristic and nature and
they are ever-changing. When we have to make a
decision based on the characteristics, we have to
consider the properties of the things we are thinking
about.
Let us take some examples to understand this
properly.
1. Black or red colour, is the characteristic of the pot.
2. Sweetness is the characteristic of sugar.
3. Form or beauty is the external characteristic of a
human being.

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4. Selfish or charitable, is the inner characteristic of
human beings.
5. Heat is that of fire, and coldness of water are their
characteristics.
Thus, the idea that each thing has its own properties
and nature, etc should be kept in mind while deciding
the basis of characteristics. In this too, careful use of
wisdom is essential.
Let us take a unified paradigm to understand all four
bases correctly. Let us see how a decision should be
made with different expectations regarding one
thing.
Consider an airplane.
Matter: Aluminum, iron, wood, etc. materials would
be used to make the airplane so let us consider them
as matter.
Space: It has two sectors namely production and
action. It was prepared in London, which means its
area of manufacture is London or the space where it
was made in London. The space where the factory is
located is its field. Where it lies in the field or when it
flies in and away from the field would be considered
as the space. In the former case, the airport becomes
the space. In the latter case, the sky becomes space.
Time: In this too there are two types of time production and action. The time of its making is the
time of its production and when it is ascending in the
sky, that is the time of action.
Characteristic: Its colour, appearance, figure, and
function are the characteristics of the aircraft. Its
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function is usually to fly in the sky. This means, flying
is the main characteristic of the aircraft.
Jain philosophers have used pot as an example. It
includes soil as its matter, where it is made or placed
as its space, when it is made or placed as its time, and
if its colour is black or red as its characteristic.
Now, from all these four bases, we must also see the
important aspects of each of them. These bases are
divided into self and non-self. This self and non-self
are two different values. Let us understand the words.
In the first two clauses of Saptabhaṅgī 'is' and 'is not,'
two such statements are made. These statements are
made with respect to 'self' and 'non-self.'
'Self' means one's own and 'non-self' means 'that
which is not one's own.' So, when we talk about bases,
it happens in two ways.
One way is self-matter, self-time, self-space, and selfcharacteristic. And another way is non-self matter,
non-self time, non-self space and non-self
characteristic.
Thus, there are a total of 8 bases that have to be
considered when deciding about a thing.
When the word 'self' is added to the bases of matter,
space, time, and, characteristic of a thing, it means
that the thing is there. When the word 'non-self' is
added, it means it is not.
Hence, when these 4 bases come in the form of 'self',
we mean that it is there and when it comes with 'nonself', it means that it is not there.

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For all these four bases the term 'Catuṣṭaya'
(quadrilateral) is used. This word is used when all
four bases are mentioned together at once.
The words 'self' and 'non-self' are added to the word
'Catuṣṭaya' (quadrilateral) and then called Svacatuṣṭaya (self-quadrilateral) and Para-catuṣṭaya
(non-self quadrilateral).
We will discuss more about its four self-forms and
four non-self forms in the chapter of Saptabhaṅgī.
After that, there is also a chapter based on the
comprehensive understanding of the phrase 'with
respect to'. Hence it is explained in brief here. If we
think and understand what has been written above,
we will find it very easy to understand the following
chapters.
Now let us understand a little about the five reasons.

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CHAPTER 9

Five Reasons
Whatever happens in this world, there must be some
reason behind it. Some causes are visible, some are
invisible; some are known, some unknown.
The sun rises and sets. The night passes and the day
arrives. A man is born, then he dies. From happiness,
sorrow, poverty, wealth, health, illness, etc., to the
origin of atomic and hydrogen bombs to space flights,
from rockets to all events up to the orbits of launched
satellites around the Earth and the Moon, we see all
of it happening before our eyes.
Many such deeds have been taking place in this world
since time immemorial, and they are happening; they
will continue to happen forever. Some of these
reasons are understood by us, many reasons are not
understood by us. Due to the limitation of knowledge,
we do not understand many of the reasons and causes
of such events.
However, behind all these actions, there is always a
reason. Let us all agree on that.
Different theorists have provided various
explanations for this phenomenon. Jain philosophers,
however, have identified five specific causes behind
it. While other philosophies may accept only one or a
few of these causes, Jain philosophy asserts that
unless all five causes come together, an action cannot
occur; it simply does not take place.
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Let us then examine those five reasons. The five
reasons, in order, are as follows:
1. Time
2. Nature
3. Destiny
4. Karma
5. Puruṣ ārtha
Different opinions prevail in this matter. Some people
only consider time as the cause of action. People who
call themselves naturalists hold nature responsible
for the action. People who believe in predestination
refuse to accept anything other than destiny as the
cause of every action. The fourth view is of the people
who believe in fortune created by past karma
(actions). Those people do not accept anything other
than karma as the cause.
Whereas, individuals who believe in Puruṣārtha
(efforts) do not accept any reason other than the
pursuit of all the actions that take place in this world.
Jain philosophers say, "The five causes give impetus
behind every outcome, as the guiding force. Unless
those five factors come together, nothing usually gets
done". Let us listen to the mind of philosophers.
Time: Those who consider time as the sole cause
argue that everything arises and ends according to its
timing. A child is born from the womb, curd forms
from milk, bread is made from wheat, a tree grows
from a seed, and fruits come from the tree - all
according to their appointed times. They believe that
phenomena like the birth of a Cakravartī, the rise of a
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Tīrthaṅkara, stages of life like childhood, youth, old
age, birth, and death are all outcomes of time. Nothing
functions without time, and they regard time itself as
the driving force behind all actions.
Nature: It is important to clarify here that when we
speak of nature, we are not referring to individuals
like Mr. Tom or Henry, who may be labeled as goodnatured or bad-natured. Instead, the term 'nature' is
used to denote the inherent characteristics, qualities,
and self-expressive tendencies of everything.
Naturalists believe that nature is the driving cause
behind the world's phenomena. They argue that "a
barren woman never gives birth to a son, no hair
grows on the palms of hands, soles of feet, or on a
woman's face; mangoes never grow from a neem tree,
nor does a plantain or coconut emerge from a mango
seed. Peacock feathers grow only on peacocks, the
color of the evening sky, the thorns of a cactus,
different types of fruits, the stability of mountains, the
fickleness of air, and the intense heat of fire are all
results of nature itself, not merely outcomes of time.
Therefore, they arise from nature's inherent
characteristics.
Fish and tentacles float in water, while stones sink. A
single grain does not ripen on its own. Eating dry
ginger powder relieves gas, and certain medicines
cause diarrhea. A crow cannot produce milk, and a
conch does not grow from bones. The sun's heat, the
moon's coolness, and sugarcane's sweetness—all of
these things act according to their own nature, not
because of time. So, the cause of these actions lies in
their inherent qualities, not time."
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Destiny: People who consider destiny to be the cause,
defy time and nature. They believe the saying that
"Whatever is not supposed to happen, does not
happen. It happens as destiny would have it, not
otherwise. According to destiny, wherever a man's
mind is supposed to move, he is instinctively drawn
towards it. If destiny is favorable, then action done
even without thought bears the fruits.
Millions of blossoms grow on each branch of the
mango in the spring. Out of all of them, some fall,
some turn sour, some turn into mango, and some turn
into curries. Not all who are born live. This is an
indicator of its destiny."
They also share funny illustrations:
"A bird is sitting on the tree, chirping. A little far from
there, a hunter comes with arrows and clubs to hunt
the bird. With the bow in the arrow, he is ready to
shoot the bird. On the other hand, an eagle flying in
the sky catches sight of that bird. To take in its beak
and get the prey, the eagle is flying down to catch the
bird. Hunter's arrow from one side and strike of the
eagle from the other from either of these two
situations, the death of the bird seems final.
A hunter, ready to release his arrow at a bird, is
suddenly bitten by a snake on his foot. The arrow
slips from his grasp, missing its intended target.
Instead of hitting the bird, it strikes an eagle flying
nearby. The bird escapes unharmed, while the eagle,
believing it is about to catch its prey, is killed instead.
The hunter, who thought he had the bird in his sights,
becomes the target, and the bird that seemed doomed
to die, survives against all odds."
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The believer in destiny argues, using the example of a
threefold event, "What other explanation is there
besides destiny?" They go on to say, "Men return alive
from dense forests and bloody battlefields, while
others die peacefully at home in their beds. For all
events, what else could be the cause but destiny?"
According to this view, destiny is believed to be the
sole reason behind everything, responsible for all
actions and events.
Here, we have to understand the exact meaning of the
word 'destiny.'
Common people have two meanings of this word:
1. Man's destiny is shaped by his karma.
2. God's grace or God's will. People say things like, "I
said so. I did this." But, all of this is mere illusion.
Without the wish of God, not even a single leaf can be
moved.
Both interpretations of destiny are incorrect. In this
context, the term 'destiny' is not used in either sense.
Jain philosophers do not accept the existence of a God
as the doer of actions. They argue that the will to act
is a human tendency, and since instinctive behavior
cannot be attributed to God, they reject the idea of
divine intervention in actions.
In Hinduism, two forms of God were imagined,
embodied, and form-less. They have considered both
these forms as active agents. Jain philosophy has not
accepted this concept. It is possible that we would
dwell on an entirely different topic if we discuss this.
Rather, let us conclude this with what the Jain
philosophers have mentioned here and move ahead.
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For the Jain philosophers, destiny means resolved or
determined. There are two divisions of time,
Utsarpiṇī and Avasarpiṇī; In each of those sections,
there is the fixed order of twelve Cakravartí (the great
emperor) and twenty-four Tīrthaṅkaras, and hence
they believe that there is a reason for this, which is
named as destiny. Along with four other reasons, this
cause works together. They do not believe that there
is only one reason behind all actions.
This opinion of philosophers is understandable.
According to this opinion, behind every action lies
destiny as the fifth inevitable cause.
In the formation of the universe and in the events of
the world, there are many such actions, behind which
there is something unfathomable cause beyond time,
nature, karma, and efforts. When those four reasons
fall short, in addition to bringing all those four factors
together, a fifth factor is also at work. The two
divisions mentioned in Jain scriptures with respect to
time, during which some work is done gradually and
steadily. During the phase of Utsarpiṇī, form, taste,
smell, body, lifespan, strength, and other attributes
get gradually elevated from the start of the phase till
the very end. Whereas in Avasarpiṇī, these attributes
gradually descend and diminish, right from the
beginning till the end. This sequence is fixed in each
division of the time cycle. Behind all this, the main
reason is destiny. Here, it is important to note that
Jain philosophers have said that every action does not
solely rely on destiny.
Another important point to consider is that when the
four factors combined fail to accomplish a task,
destiny does not come into play. Instead, in every
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action, all five factors work together simultaneously.
Each action involves multiple factors, with one
primary cause and four secondary causes. Therefore,
destiny is not the sole primary cause but rather one
of the secondary causes, serving as the fifth factor in
the process.
The group of people who believe that for every action,
there is one and only reason behind it i.e. a will of God,
accept such nature of destiny. On the other hand, Jain
philosophers consider the fifth factor, destiny, as one
of the five causes for outcome. This understanding
can be summarized as follows: if destiny is
considered the sole cause of all actions, then the
concept of karma and Puruṣārtha will get eliminated.
Referring back to the main point, we can clearly
understand that here the mention of destiny is
different from fate or karma. This fate is considered
the fourth cause i.e., our past actions, which we refer
to as karma.
Karma: Karma, also known as fortune, is a term that
signifies the result of past actions. An ardent believer
of this cause doesn't consider time, nature and
destiny as a cause of any outcome. They say:
"Whatever one does in the world, that becomes their
karma. Through karma, a living being can become an
insect, animal, human, or deity. Due to karma, Rama
underwent exile in the forest; due to karma, Sita faced
accusations and had to undergo trial by fire; only
through the power of karma, the Rā mā yana, the
Mahā bhā rata, and the battles of Panipat were fought;
the two world wars and Hitler's downfall happened
due to karma; the destruction of Ravana, the demise
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of Duryodhana, the killing of Kansa; even Gandhi's
death by a bullet, all occurred due to the effects of
karma; through karma, one can become a king or a
beggar. A restless person wanders, while another
person reaps the fruits of their past deeds, without
any present efforts.
Due to karma, Tīrthaṅkara Ṛṡabhadeva did not get
food for a year and karma was the cause that
Tīrthaṅkara Mahāvira had to go through the pain of
getting nails hammered in his ear. After all, it was
karma that made Napoleon the king and the same
reason he died as a prisoner in jail."
While the believers in destiny gave an example of a
bird, the proponents of karma provide another
entertaining illustration:
"There was a basket in a locked condition lying
somewhere. At that time, a hungry mouse who had
been starving for many days saw that basket.
Knowing that there might be something to eat inside
the basket, it eagerly entered. The mouse started
nibbling the basket and eventually made a hole in it.
Someone kept a snake inside the basket. The hungry
snake had been starving for many days. As soon as the
mouse entered the hole, it landed straight in the
mouth of the snake and the snake devoured the
mouse, and with the meal fulfilled, it left the basket
from the same hole the mouse had created and went
into the forest.
Here, the mouse made the effort, but it died in the
process. However, the trapped snake inside fulfills its
hunger by consuming the mouse. Tell us, in this case,
did karma gain strength or something else?" Based on
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this example, the proponents of karma say, "In this
world, the cause of all actions is only one - karma."
Regarding understanding the meaning of the word
'karma,' no confusion must arise and hence, it should
be made clear that when we say endeavour or effort,
it should not be used to signify or mean karma.
Similarly, the actions performed in the present are
also referred to as karma. Instead, the word used here
signifies past deeds and their consequences.
Puruṣārtha: The meaning of this word means the
endeavour or effort put into any task. These
individuals believe that endeavour alone is the cause
of all outcomes, and let us also hear what they have to
share:
"Time, nature, destiny, or karma are powerless; only
endeavour has the capability. With endeavour, Lord
Rama built a bridge to Lanka, and with endeavour, he
attained victory and bestowed the kingdom upon
Vibhishana. It was through an endeavour that the
Pandavas defeated the Kauravas."
"Without effort, grains don't grow in the fields, and oil
doesn't extract itself from seeds. It is through hard
work that the crops are harvested; without it, there
would be no yield. Likewise, ingredients in a wellstocked kitchen do not become delicious dishes on
their own. If a task fails in the first attempt, one must
try a second, third, or even more times. With
consistent effort, success will eventually follow."
These individuals specifically mention "karma is the
son, and endeavour is the father of karma." It is
endeavour that has done the work and it is through
effort that one reaches accomplishment. By killing,
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Dṛḍhaprahāri had earned his karma, however,
through six months of hard work, he tackled and
erased all his karma.
Proponents of the endeavour claim: "Endeavour
alone is an exceptional power. It fills the pond drop
by drop, it builds a fence by placing one stone after
another, it makes a mountain like a majestic fort by
placing one brick after another. Effort alone is the
cause for earning money, fulfilling desire, doing good
deeds and attaining liberation. Even art and skill
become successful through the endeavour."
They say, "Effort is the only cause in this world and all
the actions of the world are subject only to this
impulse." On the other hand, they consider all the
other four causes as useless, fruitless, meaningless,
and impotent without endeavour.
Thus, these five causes differ in different ways, and
exclusively for each function, we have learned the
arguments of gentlemen who believe in their
respective causes.
Hence, some groups accept one cause while there are
the ones who accept all the five causes as a group.
Some believe fate and effort to be the cause of any
outcome. While some group destiny and endeavour
as one, others believe fate, efforts, and nature as a trigroup to be the cause.
However, in this matter, after thorough analysis,
gathering all evidence, and examining all foundations
and characteristics, and through the statements of
omniscient divine beings, Jain philosophers combine
these five causes into one group. It is said, "Generally,
until these five causes are not found together as one,
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nothing becomes possible." This statement should be
understood as completely true and equal. Now, let us
focus on the opinions of Jain philosophers.
The Doctrine of Five Causes: We have observed that
the way of Jain philosophers to test the nature of the
qualities and cause-effect relationships of every
object is unique and unparalleled. They do not
consider any object as one in an ultimate sense, as one
in form, or as one in exclusivity. Their perspective is
Anekānta, which means they say, "Nothing is
completely what it seems to be until it is viewed from
multiple perspectives. Exclusivity is falsehood, and
inclusivity is truth."
Regarding cause and effect, they say:
"When the five fingers of both hands work together,
only then can an action be performed. Without hands,
one cannot grasp anything, and without legs, one
cannot walk. Without clapping, there is no applause,
and without desire, no object or cause gains
significance.
While the supreme commander is credited with a
victory in war, success cannot be achieved by the
commander alone. It requires the strategic skill of the
leader, the strength and discipline of the soldiers, the
proper allocation of weapons, sufficient equipment,
efficient logistics, the support of the people, and,
above all, a just cause for which the war is fought.
The cloth is woven from yarn, but before that, there
are many factors at play - the sowing and growth of
cotton, the processing of cotton into thread, the
quality of the fibre, the weaver's efforts, the timing,
and even the fate of the mill owner. All these elements
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must align. Yet, even after all this, if the producer or
consumer is not fortunate, circumstances may render
the cloth unusable. Ultimately, only if destiny permits
does the cloth become ready to be worn."
Jain philosophers have beautifully explained how
these five causes work together:
"Destiny brings the soul forth from the womb and out
of the Nigoda (a highly unconscious state). Through
karma, it attains human birth and gains the elements
necessary for spiritual progress. At the right moment,
the soul becomes inspired. If it possesses a divine
nature, it moves toward the path of liberation
through supreme efforts, ultimately reaching its final
destiny."
Today, this analogy can be interpreted in another way
as well:
"Due to destiny, the soul emerges from the Nigoda; it
becomes upward-moving by nature and time and
reaches to caramāvarta through karma, it acquires
the necessary elements useful for spiritual progress;
through endeavour, it advances on the path of
liberation." Here, if you think about this carefully, you
may notice that to get liberation, all 5 causes are
required. You cannot bypass or eliminate any of these
causes.
In the above passage, we also come across the terms
'Nigoda' and 'Caramāvarta', which we will briefly
understand here.
According to the belief of Jain philosophers, after
traversing infinite cycles of time, there comes a
Pudgala parāvartakāla, the final round of time. This is
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the soul's last time-bound transmigration in the cycle
of worldly existence. It is known as Caramāvarta. The
soul that emerges from the Nigoda and enters the
Caramāvarta experiences the passage of infinite time.
A detailed understanding of this aspect can be
obtained from the learned personalities.
The word 'Nigoda' is both significant and easy to
comprehend. To fully grasp its meaning, one must
thoroughly study the scriptures and explore various
texts. Although this may sometimes lead us away
from the main topic, let's briefly understand it.
According to Jain philosophy, all beings in this world,
from single-sensed organisms to beings with five
senses, come from Nigoda. Nigoda means "an infinite
and subtle body of an individual single-sensed being."
This Nigoda is countless in this realm. Countless
individual beings dwell in each one of them.
The beings residing in the Nigoda are devoid of
significant consciousness and any specific materials
or special efforts for attaining particular goals.
However, to get out of Nigoda, they are influenced by
the inevitability of destiny.
When beings attain liberation by the cessation of all
karmas, these beings emerge from the Nigoda. This is
the law of the cycle of the universe. The number of
beings who dwell in a particular Nigoda are 'n'
number of times higher than the beings who have
attained, are attaining, or will attain liberation
altogether. Due to this, the path to liberation is
constantly active, and this world, at any given time,
will never get emptied.

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The detailed exposition on the subject of the soul, as
done by Jain philosophers, is not found in any other
philosophical system. Especially, the description
related to Nigoda is unique and cannot be found in
any other knowledge. Modern scientists also support
this notion. They also believe that every hole is filled
with subtle organisms. They have stated, "If we take
the tip of a needle, without making it congested, the
tip of the needle would comfortably hold more than
one lakh of such tiny organisms."
This clearly indicates that Jain philosophers'
discussion of beings residing in the Nigoda is
authentic and evidence-based. The subject of
'Jívavícāra' (the contemplation about a living being) is
quite fascinating. By studying it, one can gain special
insights.
Regarding beings like Sthāvara (stationary), trasa
(mobile), sukṣama (subtle), and bādara (visible
organisms), as well as others, one can acquire
literature on this topic and read it or establish contact
with experts to explore further.
Now, let us return to the original topic. When five
factors come together to accomplish a task, we can
understand it based on Nigoda's examples mentioned
earlier. However, this is a complex matter. Here is a
simple and understandable analogy.
To establish a new fabric mill, several essential
resources are needed - initial capital, a well-planned
strategy developed through effort, and the coordinated skills of technicians and laborers. Fate,
effort, and nature are the critical factors initiating the
process. However, fabric production cannot be
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rushed; it requires the maturity of time, and only then
can the task be completed. From setting up each
component to advancing through various processes,
and considering the time required for development,
every step is crucial. Aspects like capital planning,
construction, installation, administration, execution,
processing, and finishing are all essential. Mastery in
each of these areas is required to successfully
complete the transformation.
However, if the cooperation of these favorable
conditions is not achieved, the game may be ruined
even after creating and assembling everything.
Thus, until the cooperation of the five causes is
obtained, cloth from the cotton, milk from the grass,
bread from the wheat, rice from the paddy, sugar
from the sugarcane or ornaments from the gilded
stone of the mine, cannot be made.
Therefore, the five factors collectively contribute to
the completion of any task. No single factor alone can
accomplish the entire task. One factor is primarily
emphasized or seen as the dominant component
among them. However, until all five come together, no
task can be completed. Here, it is important to
consider that the importance may vary depending on
the circumstances and context.
For example, in the process of turning milk into curd,
the act of adding yogurt to the milk is the primary
step. However, curd cannot form through effort
alone; if it could, curd would never spoil. This
highlights the importance of recognizing that
multiple factors are involved in completing any task.

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In the view of Jain philosophers, from a practical
standpoint, true application of Anekāntavāda (the
doctrine of multiple perspectives) occurs when we
consider a cause from various angles, fostering effort,
and finding a balanced solution with a clear and open
mind. On the other hand, clinging to a single cause
while rejecting the value of other perspectives is
rooted in ignorance, stubbornness, and misguided
desires. This narrow thinking is known as Mithyātva
(falsehood), Ekāntavāda (one-sidedness), which
fosters attachment and aversion, leading to fallacy.
Anekāntavāda is 'samyaktva' (right belief). It
strengthens non-attachment and equality. It is the
true path of life. It is validated by experience. Above
all, these five factors, known as the doctrine of five
causes, are an integral part of Anekāntavāda.
Regarding the different arguments of proponents of
various causes related to the five factors, much can be
elaborated and written in opposition or in favor of
this doctrine. However, with the wisdom and
understanding ability of readers, and placing trust in
them, only a concise discussion has been carried out
here.
Now, let us move forward towards the contemplation
of Saptabhaṅgī (seven-fold answer), 'pramāṇa'
(evidence), and 'Nikṣepa' (application).

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CHAPTER 10

Various aspects of Knowledge
Before beginning the conversation on 'Naya,' the first
step is to understand the meaning of the word
correctly. This word is a technical term used in
Jainism. Its common meaning is knowledge. However,
here, it is not used in its general sense but in a specific
context.
To know or comprehend anything, one requires some
form of knowledge. In schools, when various subjects
are taught, each subject represents a particular form
of knowledge.
Jain scholars have given an explanation of this term.
They say:
"A type of knowledge which explains the quality,
attribute or nature of an object, is called Naya."
Earlier, we saw that objects have many attributes.
Each attribute, quality, or virtue of an object is
understood and recognized using a different Naya. To
understand all the different qualities in different
ways, the Jain scholars have defined seven different
Nayas. Hence, in the following text, wherever Naya is
mentioned, it refers to all seven different types of
Naya.
There are two uses for Naya. One is for selfunderstanding, and the other is for explaining to
others.
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We must first understand the relationship of this
Naya with Syādvāda. By giving an analogy in
figurative language, when we understand this matter
as a river and Syādvāda as the sea, everything else will
fall into place. Like all the rivers merge and meet
together in the sea, all these Naya merge into the vast
ocean of Syādvāda. Through this Naya, we can achieve
a complete comprehension of Syādvāda.
These seven Naya, represent different perspectives
for each object. While these 7 Naya may have
contradictory viewpoints among themselves,
together, they collectively serve the purpose of
Syādvāda. To understand this concept clearly, we can
take the analogy of two separate bank accounts of a
particular state. One account is used for income, and
the other for expenses.
The income account is solely for income, and the
expense account is solely for expenses. Though there
are contradictory transactions in both accounts,
accounts serve that state only.
Go to any bank you want. The receiving cashier and
the paying cashier are both carrying out different
actions yet are serving the same bank.
In the same way, those who hold different opinions
within the 7 Naya can still serve the principle of
Syādvāda when they work together. The officials of
any kingdom will have varied opinions and diverse
contradictions yet will be working for the same
kingdom.
Now, this is the Naya we are referring to. It gives us
knowledge of various aspects and qualities of an
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object. Jain philosophers have given us a concise
sentence here:
'Pramāṇanayairadhigamah' which means that
knowledge of any object is acquired in two ways through Pramāṇa and Naya.
According to scholars, Naya is considered as one part
of Pramāṇa. Let us clarify the concept of Pramāṇa.
Pramāṇa means 'evidence' or 'proof.' By using
Pramāṇa, one can unquestionably and accurately
know and understand an object.
Jain philosophy defines five types of knowledge
known as Matijñāna, Śrutajñāna, Avadhijñāna,
Mānahparyavajñāna, and Kēvalajñāna. Knowledge
itself is considered as Pramāṇa. These 5 types of
knowledge will be mentioned in the further texts.
In the science of logic, there are four dimensions. In
this context, 'direct' and 'indirect' are two primary
forms of Pramāṇa. Three divisions within indirect
evidence are outlined. The meanings of the terms
'direct' and 'indirect' are self-explanatory.
All these are presented sequentially as follows: (1) Pratyakṣa (Direct) Pramāṇa
(2) Anumāna (Conjecture) Pramāṇa
(3) Upamāna (Analogy) Pramāṇa
(4) Āgama (Scriptures) Pramāṇa
Let us understand these four types of Pramāṇa step
by step:
Pratyakṣa Pramāṇa: Our five senses are eyes, ears,
nose, tongue, and skin. Through these five senses and
the mind, we comprehend an object that is in contact
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with them. This knowledge that is obtained through
the 5 senses and the mind is known as direct
evidence. For example, if we hold a flower in our
hand, we can perceive its form, fragrance, color,
shape, etc. This is an example of Pratyakṣa Pramāṇa.
Even if the flower is not physically present in our
hand, we can still smell it from a distance, we can
experience its fragrance through the nose. This
knowledge is also known as Pratyakṣa Pramāṇa.
Here, the objects that are in contact with our senses
are experienced by us directly. In this way, the
knowledge that is obtained through the five senses
and the mind is termed Sāmvyavahārika Pratyakṣa by
the Jain philosophers. It also has four distinctions. For
these four distinctions, in Jain philosophy, there are
four technical terms: Avagraha, Īhā, Apāya, and
Dhāraṇā. We can understand these four names by
unclear
perception,
blurred
perception,
determination, and remembrance.
From a distance, when we see something and
speculate, it is 'Avagraha' or an unclear perception.
When we get closer to it and start recognizing it, it
becomes 'Īhā' or blurred perception. Afterward,
when we determine the object, it is 'Apāya' or
determination. And later, when the memory of that
object gets stored in our mind, it is 'Dhāraṇā' or
remembrance.
For example, imagine a scenario where you see a
human-like figure from a distance, it is Avagraha. As
the figure approaches, you start to doubt whether it
is a man or a woman, it is Īhā. Apāya comes into play
when you determine that the figure is male and not
female. Store an image in one's mind is known as
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Dhāraṇā or remembrance. It is essential to remember
that as long as the image of the male remains fixed in
your mind, it comes under Pratyakṣa Pramāṇa.
However, in the future, when we see and remember
him through our memory, that moment of recalling
comes under Parōkṣa Pramāṇa.
Anumāna (conjecture) Pramāṇa: The knowledge of
one thing based on another is Anumāna Pramāṇa
(conjecture). It is when we infer knowledge of one
object based on the knowledge of another object.
When we see smoke coming from a house and arrive
to an conclusion that it is due to fire, it means our
Anumāna is the reason for the conclusion. When we
see a man carrying a fire extinguisher, ringing the bell
incessantly, and going hurriedly, even then we must
consider that a fire must be burning somewhere
nearby. When we hear the voice of music somewhere,
we assume that a festival or a celebration is
happening nearby. All of this is considered Anumāna
Pramāṇa. This is very helpful for us when deciding
about something happening around us or far from us.
There are two types of 'far.' One is 'far from a certain
time' which implies a relation with the past or future,
and the other is 'far from a certain place,' which
means far from our place of residence.
In this way, knowledge of subtle things can also be
inferred from Anumāna Pramāṇa.
Upamāna (analogy) Pramāṇa: The knowledge of
the object based on the knowledge of another object
which looks similar to the former is called Upamāna
Pramāṇa. For example, we have a guest coming over.
He is observing a cow tied in our courtyard. Seeing
the cow, the brother says to us that the animal that
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looks like a cow in his region is called 'Roz'. Later we
go to that brother's place, and see an animal that is
not a cow but is similar to a cow. That is when we
remember and recognize that this animal is Roz. This
is known as Upamāna Pramāṇa.
Āgama Pramāṇa: The knowledge that we gain from
the speech, statement, or writing of a trustworthy
person is called Āgama Pramāṇa. Generally, based on
words the knowledge that is gained is known as
Āgama Pramāṇa.
In this Āgama Pramāṇa, we often need to apply our
faith. In the scriptures, the topics that are shown by
words which we accept are only based on Āgama
Pramāṇa. One important thing in the matter of
scriptures is that there are no such matters included
in it that are contradictory to the outcomes of
Pratyakṣa Pramāṇa, Anumāna Pramāṇa, etc. It gives
the correct knowledge of self-development and casts
light on its path.
Jain scholars have considered Āgama Pramāṇa as
valid evidence. Because the knowledge that these
scholars have given is endowed by omniscient beings.
After attaining complete knowledge and omniscience,
they have given this knowledge and what they have
given is itself a big evidence. After eradicating
attachment, aversion, and ignorance, there is no
scope left for saying false. So, whatever he has said
has to be accepted. Therefore, what Tīrthaṅkara has
shared with us, whatever they have said, has been
said for only the good of the world.
Before we move forward, let us remember that,
among all the four, the first that comes is Pratyakṣa
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Pramāṇa where the knowledge is presented to us
through the senses and the mind, whereas the other
three types - second, third, and fourth, are Parōkṣa
Pramāṇa and are only conveyed to us through the
mind and other mediums, and we must understand
this correctly.
In the case of Parōkṣa Pramāṇa, apart from these 3
types, 5 types have also been mentioned: Smaraṇa,
Pratyabhijñāna, Tarka, Anumāna and Āgama. We will
not delve into the details of these five here; however,
those who have a special interest in this subject
should seek the contact of knowledgeable persons.
Here, we must remember that the Naya does not
encompass the entire subject of Pramāṇa but just a
part of it has been incorporated into the Naya. A brief
analysis is carried out regarding Naya. Looking at
this, it is possible for a doubt to arise in someone's
mind, that, if each form of Naya speaks of the only one
form of things, then why isn't it called Ekānta
(solitariness) or Mithyātva (falsehood)?
The answer to this question, which has already been
given earlier, is simple. Right now, for obtaining the
answer to this question and understanding the
subject, let us move forward. Then, no place will be
left for any doubt or fallacious reasoning to arise
later.
When do we call it Ekānta? When we determine a
conclusion through a single point of view, denying the
acceptance of the second aspect of a thing, is what is
known as Ekānta. This is not applicable in the case of
Naya. When one Naya considers only one form of
thing, at that time, it does not deny the other forms,
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despite being contradictory in its nature. For
example, according to Saṅgraha Naya, let us say that
the form of a thing is said to be 'some' which is
contradictory as compared to Naigama Naya. So, it is
the opposite situation. However, Saṅgraha Naya does
not deny or reject the aspect of Naigam Naya. In all
seven Nayas, remaining different characteristics of
the object are acknowledged as secondary ones in
their respective Naya. This means that knowledge of
Naya does not lead to falsehood.
Another important point to remember is that all these
Naya are parts of Syādvāda. The word 'syāt' in the
doctrine of Syādvāda serves its purpose. This use of
the word 'syāt' is not only for indicating the absence
of absolute assertion but also for indicating relative
perspectives. It is used to accept the contradictory
aspects of a particular thing and to prove the
acceptance of these as valid. And that is why Syādvāda
is considered a necessity and lies there as its
specialty, which we have already understood earlier.
Here we need to realize that an object can have both
a general and a specific meaning. Without considering
the general or specific context, if we talk about
something in the wrong way, it can lead to
misunderstandings. For instance, if someone tells us
that "The road ahead to the right is closed." This is a
general meaning. "Repairs are going on and the road
is closed for vehicular traffic," becomes a specific
meaning. It is possible that if we do not understand
the specific context, we might turn back or delay our
work unnecessarily.
If one does not understand the equivalence between
the general and specific meanings of objects and
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words, then in many matters, especially in
philosophical discussions that involve intricate
concepts, there is a higher possibility of
misunderstandings.
Returning to the main subject, now pay attention to
this matter. In the introduction chapter, it is shown
that the Seven Naya is divided into two categories.
(1) Dravyārthika: Here, the term 'Dravya' is used to
denote the meaning 'general,' for example, when we
use the words 'Man' or 'Animal,' it has the general
meaning. Naigama, Saṅgraha, and Vyavahāra help in
understanding the common meaning, but it is
essential to remember that this common meaning can
also have different and contradictory implications.
(2) Paryāyārthīka: Here, the word 'paryāya' carries
the meaning 'specific.' We recognize substances as
some object, and we identify 'paryāya' as different
forms or appearances of the substance. When
distinctions in forms are made within the original
substance, then from there, specific meanings
emerge. For instance, the word 'human' might
generally refer to all humans, but in a particular
conference where he gives a lecture, it could take on
the specific meaning of a speaker. Ṛjusūtra, śabda,
Samabhirūdha, and evambhūta are the four Naya that
exhibit specific meanings for this purpose. These
specific terms identify substances with a unique form.
These specific forms can also be contradictory to each
other, so remember that.
With this perspective, the first three Naya, namely
naigama, saṅgraha, and vyavahāra are explained as
Naya with general meanings. The last four Naya,
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namely Ṛujusūtra, śabda, Samabhirūdha and
evambhūta, are explained as Naya with specific
meanings.
Now, it's also important to understand the second
aspect here. Previously, we discussed the Fourfold
Basis: Matter (Dravya), Space (Kṣetra), Time (Kāla),
and Characteristic (Bhāva). Similarly, here, while
thinking about Naya, we also need to understand
another fourfold aspect.
This aspect has been presented under the concept of
Nikṣepa. This Nikṣepa has four divisions as follows:
Nāma Nikṣepa
Sthāpanā Nikṣepa
Dravya Nikṣepa
Bhāva Nikṣepa
Since the word Nikṣepa is a technical word, let us
understand it properly. Nikṣepa means division. Any
one word has four divisions to it. One is a noun or the
name; the second is a form; the third is an attribute
related to past or future and the fourth is a present
attribute. When we associate a certain word with a
particular object or when we associate an object with
a certain word, we say that we have done Nikṣepa.
Each of these divisions corresponds to an aspect of an
object. Nāma represents the name, Sthāpanā
represents its form, Dravya represents an attribute
related to the past or future, and Bhāva represents
present attributes. Nikṣepa helps us clearly
understand and categorize different aspects of an
object.
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When we associate certain meanings with a word
through its relationship, that process is referred to as
Nikṣepa (Classification). What is especially
interesting here is that irrespective of the number of
meanings we assign to a word, the meaning of that
word can be understood and comprehended using
these four classifications.
If we can understand its meaning accurately and
appropriately, then instead of using lengthy phrases,
we can simply use the word ‘Nikṣepa’ to convey the
same idea. This makes our communication more
efficient and precise.
Now let us sequentially understand these four
divisions of Nikṣepa:
1. Nāma Nikṣepa: To understand and control
interactions and our own comprehension, we provide
a specific and controlled identification, commonly
known as a name. Through this, any object can be
recognized for comprehension. By assigning a certain
name or label to it, we distinctly categorize and
comprehend things. For instance, when identifying
each of Mr. X's five sons, each is designated with a
separate name to distinguish them.
The act of assigning a name is referred to as Nāma
Nikṣepa. This projection involves giving a name to an
object. There is a connection between the name and
the object, but the name does not necessarily carry
any specific meaning or essence. When a particular
name is assigned to an object, substance, or
individual, it does not necessarily reflect a significant
meaning or essence related to it. However, for
identification, when a name is bestowed upon an
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individual, it becomes a part of their identity, which is
what Nāma Nikṣepa implies.
For instance, Hanumanji's alternate name is
'Bajrangbali.' This second name reflects the distinct
qualities present in Hanumanji and is used to denote
those attributes. This second name signifies an
attribute; and will come under Bhāva Nikṣepa.
Whereas the name 'Hanumanji' will fall under Nāma
Nikṣepa.
2. Sthāpanā Nikṣepa: The process of Sthāpanā
Nikṣepa involves assuming or attributing one entity
within another. In this case, the name of the
established entity is used to identify that object. In
this context, there are two distinctions: Tadākāra
Sthāpanā and Atadākāra Sthāpanā.
When we sculpt an idol of a deity or a human, we
assign it the name of that deity or a human as an act
of devotion. If the object is made of stone, then it may
have the shape of a deity or an individual. In this case,
we associate an entity, whether divine or human, with
the created form. This Tadākāra Sthāpanā reveals the
physical manifestation.
On the other hand, in the context of leisure activities
like crafting using wood or plastic in the game of
chess, we assign names such as king, queen, knight,
rook, bishop, and others. Here, the act of attributing
those names to the pieces made from wood or plastic
is equivalent to the concept of Sthāpanā Nikṣepa.
However, in the case of pieces like those used in the
game of chess, where there is no specific shape
associated with the names like king, queen, knight,

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rook, or bishop, and the act of assigning names to
shapes is known as Atadākāra Sthāpanā.
In the context of cinema, the portrayal of the original
individual's
characteristics
in
characters,
photographs, sculptures, and the like, is termed
Tadākāra Sthāpanā. In games like chess, where there
is no specific shape associated, the act of
characterizing pieces is known as Atadākāra
Sthāpanā.
In conclusion, any object or entity that has been
distinctly named, whether it is given a specific form
or not, is a case of Sthāpanā Nikṣepa.
In Nāma Nikṣepa both name and the individual come
together, whereas in Sthāpanā Nikṣepa, form and
personality arrive together.
3. Dravya Nikṣepa: Relating to the past and future
times, to express the essential nature of an object or
individual by its name in the present, is known as
Dravya Nikṣepa.
After gaining independence in India, the integration
of all native states into Indian took place. Those who
were once the kings of these states are no longer
called 'kings.' At present times, we refer to these great
personalities as Kings of such-and-such states when
addressing, identifying, and acknowledging them.
This is an example of Dravya Nikṣepa.
Similarly, in the future, if someone were to inherit a
fortune worth lakhs of rupees, we may even use the
term 'millionaire' for them in contemporary times.
There can be an arrangement wherein a person gets
a fixed amount of number after reaching a certain age.
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However, today that person may not possess such
wealth. In the current scenario, we use the term
'millionaire' for them at present times. This is an
example of Dravya Nikṣepa.
Clearly, now it will be understood that a word used in
the present time to attribute a certain object or
individual to its past or future event is termed Dravya
Nikṣepa.
4. Bhāva Nikṣepa: To address any object or
individual considering its present condition or
qualities as per the attributes present in the present,
is termed as Bhāva Nikṣepa. The phrase 'Narendra
Modi' explains Nāma Nikṣepa. If we give a name to an
old photograph of them, it is Sthāpanā Nikṣepa. Even
after they have stepped down, we still refer to them
as the former Prime Minister which is Dravya
Nikṣepa. In the present, where they are still holding
the office of Prime Minister, referring to them as
India's Prime Minister is Bhāva Nikṣepa.
Similarly, the act of donating makes the giver 'donor,'
ruling makes the ruler 'king,' wrestling makes the
person 'wrestler,' writing poetry makes the person
'poet,' removing an association makes the person
'disassociated,' and taking the lead in an organization
makes the person 'leader.' Recognizing them through
these words and in this manner via their actions is
Bhāva Nikṣepa.
In these four Nikṣepa, we recognise one object or
individual through four different aspects without
altering its fundamental nature.
In the first instance, recognition is through a term or
name; in the second, establishment concerning the
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original form of an individual or object; in the third,
connection with the past or future times, and in the
fourth, the present relation of that individual or
object with their current attributes. These four types
of identification have been expounded.
After explaining these aspects of identification, we
now comprehend the relation between Naya and
Nikṣepa.
'Naya' signifies knowledge-based,
knowledge-oriented. Using 'Naya,'
knowledge of an object.

verbal or
we attain

This Nikṣepa is related to the meaning of a word.
Sometimes, a word may denote a name, a form, or a
shape. Sometimes, it indicates their past or future
form and sometimes, it is a real attribute. We
establish a connection between a word and its
meaning. Thus, we can say that Nikṣepa is a part of
knowledge i.e., Naya. Naya denotes an angle of
thinking. Nikṣepa also denotes an angle through
which the relationship between a word and its
meaning is seen.
We have now understood the meaning of the term
'Naya,' acquired a general knowledge of it, and
thereby grasped the context related to it. Now, we
proceed to understand the seven types of Naya
sequentially for a comprehensive understanding.

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CHAPTER 11

7 Naya
In the previous chapters, we understood the concepts
of Pramāṇa and Nikṣepa in common terms. We can
see that these concepts provide us with knowledge
about objects or substances. In this manner, we
acquire reliable knowledge.
When we contemplate Naya, we will understand that
through direct and indirect evidence i.e. Pramāṇa, we
gain complete knowledge of the true nature of an
object. On the other hand, Naya provides us with
knowledge of the partial aspects of objects, seen
differently through various perspectives.
Hence, we will also know Naya as opinions. Like
Pramāṇa is pure knowledge, Naya too is pure
knowledge. The only difference is that we find out
about the integral nature of things through Pramāṇa.
Through Naya, we become aware of partially
different forms of things.
In every laboratory, when an object is submitted for
analysis, the laboratory scientist, after examining it,
provides us with a list. If we scrutinize this list, we can
discern the extent to which the object has been
dissected, thereby gaining a comprehensive
understanding of its components.
An understanding about the elements of blood can be
given by any pathologist to consider. After conducting
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tests on various diseases related to the blood, a
precise diagnosis can be made, and effective
treatment can follow. All of us are aware of this.
In the same way, the method of knowing about
different things through Naya is an analytical process.
Jain philosophers have established seven types of
laboratories for categorizing the different aspects of
objects, and they have named them as Seven Naya.
Below stated are the 7 Naya:
Naigama Naya
Saṅgraha Naya
Vyavahāra Naya
Ṛjusūtra Naya
Ṡabda Naya
Samabhīrúḍha Naya
Evamabhūta Naya
Let us now understand each of these Naya separately
in order. One thing to keep in mind here is that Naya
is a vision, a perspective to see things from. In this
chronology of Naya, the latter ones are more subtle
than the former ones.
1. Naigama Naya: When we contemplate both the
general and specific aspects of an object separately,
we refer to it as Naigama (figurative knowledge).
In this context, the original word is Nigam, which
means resolution or decision. Nigam can also be
interpreted as imagination. However, this
imagination does not refer to the creation of unreal
qualities but rather to the understanding of the
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manifestation of real qualities. The term Nigam is
applied to describe outcomes based on this
understanding.
Two specific points are highlighted in this Naya. One
is that this Naya shows the past, present and future,
all of them as present. Let us see how that is.
After deciding on plans to go to America, our friend
Parmanand says to us, "I am going to America." Now,
when he says this, at that moment, he is right in front
of us in India. However, he has made the resolution to
go on this journey and thus say, "I am going." We do
not disagree with that. He will be going in the future
but since he has made the resolution, we can use the
present tense considering this situation.
Addressing students in medical colleges, the term
'doctor' is common. Students say, "Once I pass, I will
work as a doctor in the future." But when they make
this resolution and start their studies, they say, "I am
going to become a doctor." Considering their practical
actions, we use the present tense in this context.
In all these cases, the use of words in practical
situations follows the concept of Nigam. Here, the
term 'resolution' comes into play. Thus, it is known as
Saṅkalpa Naigama.
In life, a person sometimes faces situations where
they encounter a challenging moment or accident,
such as falling off a bicycle. In those instances, they
exclaim, "I have died... oh my goodness... I am
finished." We can see that they say this, but they
haven't finished or died. In business, when someone
makes a significant mistake and realizes it, they use
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phrases like "It's clear, it's over, I am done" to indicate
that mistake. But one can say, "Everything is
finished," at the time of paying and settling liabilities.
Similarly, when a wall or a roof of a building collapses
or falls, people may say, "The building has fallen."
In this context, events or occurrences that are
anticipated to transpire in the future or are
reasonably expected to occur are being described, but
only partially. The practical acknowledgment and
acceptance of such matters are referred to as Anṡa
Naigama.
Similarly, when we say, "Tīrthaṅkara is liberated," we
refer to both the past and the future in the context of
the present. Thus, in these expressions, both the past
and the future merge into the present.
When a task is initiated, but it is not yet completed,
even then we say, "This work is done." This happens
quite often. When we start cooking in the kitchen and
say, "Today, I have prepared gourd curry," even
though the dish is not ready yet, or it might just be in
the initial stages, we still refer to it as "the dish is
prepared" in a present context. When something that
hasn't been done yet, we refer to it as if it's already
done. This is referred to as 'Āropaṇa Naigama.'
For instance, when we say, "This is my right hand, this
is my protective umbrella, this is my heart's garland,
this is my everything," referring to various objects for
distinct reasons, we use this Naigama to represent
these kinds of expressions.
On the day of the death anniversary of a Tīrthaṅkara,
we say, "Today they attained Nirvāṇa." In this context,
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the word 'today' is indicative of the present, while the
act of attaining Nirvāṇ a might have occurred many
years ago, making it historical. Even then, we mention
it in the present tense. When we do so, we are
attributing the past to the present. This phenomenon
is also described as Āropaṇa a Naigama.
Through this, we have seen that Naigama helps us
reframe past and future events as well as the
incomplete events of the present into the present
context. This is something that must be greatly
understood when it comes to Naigama Naya.
The second thing is of a general and specific form. We
have said above that Naigama Naya considers the
general and special dual forms of different things. Let
us take an example to understand this.
As we mentioned above, when we prepare a group
photo including our family and friends on occasions
like weddings or similar events, we describe this
photograph as our friend circle and family photo
when we refer to it in a general context. However,
later, when we identify individuals like sons,
daughters, wives, brothers, sisters, etc., by naming
them separately in the same photograph, we use
specific terminology to describe them.
When we describe both the common and special
characteristics of every object in such a way that we
give them a common identity, but still recognize their
individual identities separately, Naigama Naya
accepts it; however, it provides distinct identification
to each in different ways. This is what Naigama Naya
is about.
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2. Sangraha Naya: This Naya provides recognition of
the general form of an object. In Naigama Naya, both
the common and special characteristics of the object
are mentioned, but in this, we primarily recognize the
general form of the object.
This is also known as the Collective or Synthetic
Approach. Here, Synthetic means Synthesis which is
defined as unification.
This Naya provides recognition to each object based
solely on its common characteristics. The essence of
this concept is that there is nothing that exists which
is separate from common. For example, it does not
differentiate between different plants, such as
oranges or mangoes. It does not consider individual
fingers separate from the hand, nor does it see the
hand as distinct from the body.
Naya, neither should become impure and remain
pure, so here we should first keep the word 'Syāt' in
mind. The name of this Naya is 'Sangraha,' which
means, it shows us the collective form of objects.
When we use words like living beings, humans,
animals, minerals, etc., we include various kinds
within each word. Through this Sangraha Naya, we
recognize these objects based on their common or
collective attributes. For instance, in a cupboard,
there may be various types of clothing like coats,
shirts, dresses, trousers, and saris, but this collection
is identified as 'clothing.' In the context of grains, you
may have wheat, rice, lentils, chickpeas, etc., but
instead of mentioning each separately, this collection
is referred to as grains.

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We can observe that in practical usage as well, we
only emphasize the common meaning in this way.
This usage is based on Sangraha Naya.
Let's first recall the word 'Syāt.' In the Naigama Naya,
we find two aspects of an object: the common and the
specific. We have accepted the 'common' aspect and
based on this 'Sangraha Naya' has been established.
However, when we bring the word 'Syāt' into the
picture, we realize that this 'Sangraha Naya' only
recognizes the common aspect of an object. It does
not oppose the other aspect.
3. Vyavahāra Naya: According to this Naya, we only
consider the unique aspect of an object. The Sangraha
Naya considers the common form of an object, while
this Vyavahāra Naya introduces us to the specific
aspect, different from the common.
This Naya is called the Practical, Individual,
Distributive, or Analytical Approach. It can also be
referred to as Gradations.
Vyavahāra Naya considers the object to have specific
characteristics. According to its perspective, a word
like 'animal' encompasses both animals with tails and
tailless ones, those with horns and hornless ones, and
many other variations of animals. Consequently, its
precise meaning becomes unclear. The specific
meaning is not clear from this, so it is not understood.
When someone says, "Buy fruits," what does that
mean? It can include neem, guava, mango, and all the
common fruits. If it does not specify a particular
meaning, who will buy what? It does not function
effectively with just the 'common' aspect. It is only
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through specific meaning that transactions occur
effectively.
The Sangraha Naya is completely the inverse of
Vyavahāra Naya and in daily life, both perspectives
are useful and necessary. We also use them in our
day-to-day affairs based on the situation. For
example, when buying sweets at a sweet shop, we say
'shop of sweets' in common sense. But when we need
to buy a particular sweet, we say 'shop for that
particular sweet.' This means that both perspectives
complement and are useful in practical life.
Here too, let's keep in mind the word 'Syāt'. When
discussing Syādvāda, it is essential to focus on the
specific aspect of an object. However, it is essential to
remember that Syādvāda also accepts the synergy of
other opinions. That is the specialty of Anekānta.
Previously, we said that these three Naya are
Dravyārthika or related to the common meaning of
the object. However, here, we see that Vyavahāra
Naya reveals the specific forms in the context.
Someone naturally asks, "Why like this?" Here, we
must remember that what we reveal in the 'specific'
is 'common-specific,' so it is included in the
'Dravyārthika.' The last four Naya are 'Paryāyārthika'
Naya. The view of this Naya is subtler than the first
three. Now, let's look at the fourth Naya.
4. Ṛjusūtra Naya: This Naya shows the current state
of the object in both the physical and subtle senses. It
believes the object which exists at present and its
own self. In simpler terms, it believes the thing in its
present condition. This opinion does not consider the
object's past, or future; it only considers its present
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state or form. It does not accept the attributes of
someone else's object. It suggests that one's work is
never done by someone else's alternatives. Due to the
inability to perform during future, past, or someone
else's work, this Naya considers these things as nonexistent and unobtainable.
The Ṛjusutra Naya, which accepts the distinction
between the subtle and physical differences of the
present time, is both the simple present and
continuous present. The words 'today' and 'right
now' indicate the present time. With these two
distinctions, the present time is accepted in this
Ṛjusutra Naya.
From the point of view of this Naya, a thing which is
not present in the present time and does not have its
own self, is considered incomplete and useless in the
present time. For example, only what we have in the
present with us is what is useful to us. The past or
someone else's object is of no use. If we have a bicycle
that is useful in the present, this Naya considers it as
a bicycle, otherwise, it doesn't.
5. Ṡabda Naya: The Naya which is used to denote the
difference in meaning based on grammar elements
such as gender, number, tense, and others is known
as Ṡabda Naya. This Naya considers an object as only
one though it is identified by various words, i.e.,
synonyms. However, if the gender and number of the
word are different, then the object too is different. For
example, when using the word 'house' and 'home,' for
an object, this Naya will consider this object as only
one with no differences. When using the words Ghado
(pot) and Ghadi (a small pot), one is a masculine term
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and the other is a feminine term, making them
different from each other.
We can take the word 'person' as an example, where
'man,' 'woman,' and 'others' mean three different
things. When changing to the plural form, there are
still differences in meaning. Similarly, when we use
words like sweetness, beauty, tenderness, strength,
quality, etc., gender and number affect their
meanings. Therefore, even when using the plural
form, there may be differences in meaning.
A word that indicates a specific meaning, is used to
indicate the same meaning while considering this
Naya. For example, instead of referring to man and
woman in the common term as 'people,' it specifies
them as male and female.
So this Ṡabda Naya shows the differences in meaning
based on gender, species, number, tense, and other
grammatical elements. Since grammar is an essential
part of language, we can refer to this concept as a
grammatical approach.
6. Sambhiruḍha Naya: Word differentiation leads to
differentiation in meaning. When a single object is
distinguished through different words, we refer to
these words as synonyms. These distinct words have
different meanings due to differences in their origin.
This concept acknowledges the differences in
meaning attributed to distinct words. So, when you
use various words like pot, jug, and vessel to identify
a single object, Ṡabda Naya considers it as synonyms,
as they refer to the same entity with subtle variations.
Ṡabda Naya emphasizes that changing the name of an
object (using synonyms) doesn't necessarily alter its
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meaning. In Ṡabda Naya, when you switch from 'vase'
to 'bottle,' the essence of the object remains the same.
While Sambhiruḍha Naya considers it as different
objects because of differences in their origin.
This is also referred to as specific knowledge. This
concept is particularly significant because it focuses
on the original and specific meaning of a particular
word. For example, Ṡri Kriṣna has various names.
Each name has a specific meaning. All those names in
practice indicate the same name of Ṡri Kriṣna,
although they all have different meanings from the
point of view of this Naya.
The word 'ruler' means the one who rules. When the
word 'protector' is used for him, at that time, there is
a difference in meaning because of the difference in
words. Here, to rule and to protect both the practice
comes with the rule. But, Sambhiruḍha Naya will use
the word where applicable in its true sense. Thus, this
Naya explains the differences in meaning when we
use different words.
7. Evambhuta Naya: This is an active Naya. It accepts
the meaning of a word based on its activeness and,
when the action is taking place. Its name is
Evambhuta because it signifies the word's meaning.
Evam means like that and Bhuta means an object. It
accepts only those objects that are functioning at
present with respect to the meaning of that particular
word, that makes sense, otherwise it will not.
We see above that Ṡabda Naya shows the difference
in meaning based on its grammar. When Evambhuta
Naya indicates differences in meaning based on its
functioning. It is worth noting that in the context
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where the actions mentioned in the word's meaning
are not taking place, that meaning is not accepted.
For example, singer denotes the one who sings as its
primary meaning. However, the Evambhuta Naya
does not accept singers when someone is not singing.
In contrast, when a person sings, they can be referred
to as a singer. Similarly, when a person performs a
ritual, they can be referred to as a worshipper.
This principle is commonly observed in practical
situations. For example, a government employee or
labourer engaged in their duties experiences a
different approach from the administrative system or
industrial process during working hours compared to
how they are treated after their duties are completed,
i.e., during non-working hours.
In the case of a labourer working in a mill, if they are
accidentally injured or die while working, then at that
time, they become eligible for compensation.
Similarly, on the road, if a mill worker meets with an
accident or if any place they are visiting for other than
work purposes leads to an accident, then the workers'
compensation will not apply.
In both these cases, when these individuals were
actively engaged in an action, when they were
performing an action, at that time, Evambhuta Naya
acknowledged them as government officials and
workers. Once the action is completed, Evambhuta
Naya recognizes them based on their original names.
These scenarios demonstrate that Evambhuta Naya
applies to those names that are associated with
actions.
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Thus, we have seen the seven Naya. We call them
cognitive entities for specific human understanding.
This is the general definition and not an absolute
understanding but rather, a relative one. This fact
shouldn't be forgotten.
As mentioned earlier, these Naya become purer in
ascending order. Furthermore, each new aspect is
subtle, and even though they are different sides of the
same object, when all these aspects come together,
they provide a complete understanding of the object.
Combining these aspects makes the object whole.
The seven Naya, when combined, are referred to as
reliable knowledge. It is important to note that if all
these viewpoints are mutually consistent and
harmonious, then it represents the truth. In such
cases, they are also termed as Sunaya (good naya).
Otherwise, it is considered false or erroneous, leading
to misconceptions. In such cases, one viewpoint
contradicts the other viewpoint, which is termed as
Durnaya.
It is important to revisit the term 'Syāt' once again.
This term is used to indicate relativism in the context
of other viewpoints. To accept a certain characteristic
in a certain manner, considering it relatively correct
without contradicting other perspectives, is the
essence of Syādvāda and is a unique feature of Jain
philosophy.
Every object possesses multiple characteristic
attributes. With the help of Naya, knowledge arises
that comprehends these distinct characteristic
attributes, and this knowledge, too, varies. According
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to each individual's caliber and category, they can
perceive or comprehend it.
In the four types of viewpoints that we observe in the
later pages, these viewpoints do not create significant
differences when it comes to the entirety of the
object. However, when we approach the object with
partial perspectives, distinctions in viewpoints do
exist. To resolve these differences in viewpoints, we
have the concept of Naya.
Our
cognitive
understanding,
defined
as
Adhyavasāya, is our perspective. This perspective
functions in two different ways: through word and
meaning.
There are two types of words. One is conventional,
and the other is derived from origin. Similarly, in
meaning, there are also two distinctions. One is
common, and the other is specific.
From the 7 Naya that we have seen, the first four
namely Naigama, Saṅgraha, Vyavahāra, and Ṛjusutra
are meaning oriented. The last three - Ṡabda,
Sambhiruḍha, Evambhuta are word-oriented Naya.
The Naigama Naya encompasses both the common
and specific meanings of an object. The Sangraha
Naya, on the other hand, only accepts the common
meaning. In Vyavahāra Naya, people accept the
specific meaning used without considering common
meanings. When the Ṛjusutra principle solely accepts
the present moment, it defines the practical meaning
of present actions. Thus, these four Naya are
considered as Naya dealing with meaning.

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The Ṡabda Naya is the acceptance of the conventional
behaviour of words. The Samabhiruḍha Naya directs
our attention towards the interpretation of words
based on its origin. The most recent Evambhuta Naya
accepts the present active state and acknowledges
the object as it is when it is in action. Through this,
these three Naya are dealing with words.
This is all about philosophical and thoughtful
discussions. However, when it comes to ethical or
religious practices, Jain philosophers have outlined
two Naya to be more specific. These two Naya are
meant for the cause of ethical conduct. Jain
philosophers have explained these two Naya as
Vyavahāra Naya and Niṡcaya Naya.
Here, Niṡcaya has one meaning as destination,
whereas the former one is considered as an
instrument to reach its destination. For instance,
when you meditate, you enhance your inner strength.
In this context, enhancing inner strength is the goal,
which is called destination. The act of meditating falls
under the category of instrument. Similarly,
practicing Sāmāyika helps attain equanimity. Here,
equanimity is the goal, and the practice itself is part
of the practical activities.
Vyavahāra refers to the adaptable external body of
Niṡcaya. As an example, Niṡcaya Samyaktva signifies
experiencing the true essence of the soul. An external
code of conduct which is adaptable to that experience
is Vyavahāra Samyaktva.
What's important to note here is that practicing code
of conduct while keeping Niṡcaya in mind is
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considered to be a true Vyavahāra. Otherwise, it
would be an illusion to Vyavahāra.
This concept of Niṡcaya and Vyavahāra is very
important. In both the spiritual and material realms,
our true elevation can be achieved through our clear
understanding of Niṡcaya and Vyavahāra.
Let us talk about the spiritual realm.
"The soul is inherently pure and bound by karma,
meaning it is impure." This statement is universally
accepted. In the spiritual field, if we desire to
progress, we must decide to purify the impurities
attached to the soul by avoiding actions that bind the
soul and focusing on establishing the true nature of
the soul. When we make such a decision and act upon
it, a pure vision (Niṡcaya) will develop. Now, when we
make such a determination and develop such a vision
once, and then, by focusing on the soul's only goal of
eliminating impurities, it will continue to guide us in
purifying all our behaviours.
The Jain philosophers have expressed the means of
attaining liberation as jñāna-kriyābhyām mokṣah
(liberation through knowledge and action.) This
sentence mentions both vision and conduct (Niṡcaya
and Vyavahāra). Here, 'We must liberate our soul,'
this knowledge is what vision is, and for this, any
action, behaviour, etc., in the form of activity is
conduct.
When we observe our body in a conscious state, we
see the connection of conscious life with material
substance. The doer and experiencer of all our
activities, the soul, is always the same; this fact we
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also know. The ultimate goal for this soul is to become
free from its impure nature mixed with material
substances and, by doing so, to manifest its pure
nature. This pure form is the fundamental element of
the living form itself. Here, the perspective that
touches the pure state of the soul is the Niṡcaya Naya.
And the perspective which touches the present state
is Vyavahāra Naya. Here, a perspective that touches
the soul's present state, bound with conditions of
Niṡcaya Naya, shows us a course of action to reach the
destination. This was a brief conversation on
Vyavahāra.
While talking about our behaviour, we need to decide
on the code of conduct, keeping our eyes on Niṡcaya
Naya. The vision that looks at Niṡcaya is the pure
perspective of knowledge. In our conduct, it works to
eliminate impurities and prevent them from entering.
Without keeping our goal in focus, our actions might
end up being futile. Similarly, in the spiritual realm,
by separating the vision, we mold our course of
action, and that only leads to our downfall. Therefore,
Jain philosophers have emphasized that the internal
and external aspects of life should be kept pure and
elevated.
If we have a pure perspective but improper
behaviour, or if we have an improper perspective but
pure behaviour, it will be harmful for us.
Jain philosophers have mentioned that the actions
which bind the soul become a reason for liberation,
for knowledgeable and discerning ones. Whereas, the
actions which may liberate the soul become a reason
for bondage for ignorant or undiscerning. This
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statement is profound, indicating that the same
actions can be bondage for the ignorant and
undiscerning individuals, while liberation for the
knowledgeable and discerning ones, freeing them
from the shackles of karma.
For example, when a knowledgeable and discerning
person engages in charitable activities, they need to
maintain a genuine sense of benevolence and avoid
any sense of ego. They need to consistently cultivate
a humble attitude. Conversely, when someone lacking
knowledge and undiscerning performs even a
seemingly small act for the welfare of others, it may
either be tainted by arrogance, leading to harm, or it
may nurture a profound sense of pride as if he has
performed a significant act of service. Here, the
distinction lies in understanding - for one, the action
leads to the dissolution of karmic consequences,
while for the other, it becomes a source of karmic
bondage.
When a vision of Niṡcaya and Vyavahāra maintains
continuous contact, as mentioned above, there is no
resulting karmic bondage. We recognize Niṡcaya as
the destination and Vyavahāra as the means to
achieve the destination. In this, it becomes evident
that the outcome is such that if what is 'achievable'
does not align with the 'means to achieve,' then the
effort becomes fruitless and futile. This effort, aiming
for the achievable, will remain ineffective until it
aligns with the means to achieve. If one's focus
deviates from the destination, distortions in one's
efforts will definitely occur.

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The subject of vision of Niṡcaya demands a vast
understanding. Jain philosophers have marveled at
this phenomenon. If this concept is fully
comprehended, then the path of practical conduct
naturally becomes certain. Thus, the ascertained path
of practical conduct becomes an unwavering and
elevated path.
In the discourse on religion and philosophy, we
observe that philosophical knowledge provides us
with contemplation, and religion teaches us conduct.
This contemplation is what is known as the vision of
Niṡcaya, and the practical aspect of it is the vision of
Vyavahāra. The profound contemplation and
corresponding conduct are intricately intertwined
and are equally significant, and we understand this.
Similarly,
destination
and
conduct
are
interdependent. The destination cannot be reached
without virtuous conduct, and virtuous conduct
cannot be achieved without a clear destination.
Spiritual science guides us to our ultimate goal. This
ultimate goal by keeping our gaze unwaveringly
focused on it, involves practicing the same behaviour
and conduct that is truly the true vision of Vyavahāra.
We have clearly understood what is the vision of
Niṡcaya. Now, a little consideration is needed about
conduct. Because understanding a destination and
holding it as a belief is one thing, and sustaining
behavior is another. It is not difficult to accept a goal.
Conducting oneself according to that acceptance may
pose a real challenge.
In this world, we observe many individuals who,
despite having noble intentions, cannot engage in
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virtuous conduct. The reasons for this can be diverse.
Jain philosophers, who have formulated the doctrine
of Syādvāda and Anekāntavāda, have also given equal
consideration to this matter. In the context of Niṡcaya
(destination) and Vyavahāra (behavior), Syādvāda
beautifully balances both. For those engaged in the
bound worldly life due to karma, adopting a certain
perspective in their conduct can be quite challenging.
This is why they have mentioned the concepts of
Utsarga (a main course of conduct) and Apavāda (a
diversion from the main course of conduct) in
practicality.
Utsarga means adhering to a certain path directing
towards Niṡcaya – a right royal highway. On the other
hand, Apavāda means adopting strategies in defense
of the original path, taking the form of a diversion.
This Apavāda is not only for the protection of the
original path but also to successfully follow it. It has
been presented as one of the effective methods for
achieving success in the pursuit of the achievable.
To understand this, let's take a simple and practical
example.
Suppose you are traveling from Ahmedabad to Agra
by a motor vehicle, following the National Highway.
Along this route, there might be roadblocks due to
repairs, or other issues. What would you do at such a
point? Would you stay stuck and unmoving? No.
Instead, you would divert to the side roads and take
an alternative path, the adjacent path of the main
route. This alternate path is also utilized, which
enables you to come back to the original main road.
Here, instead of being hindered by roadblocks or
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pitfalls on the main path, you are using another path,
but your focus remains on eventually returning to the
original main road.
Through the vision of Vyavahāra, we realize that in
the conduct of religion as well, we may encounter
situations where, due to not having any other option,
we need to resort to the path of Apavāda (alternative
means). However, even in such alternative means,
our focus should remain on Niṡcaya. Whenever we
have to employ an alternative means or diversion, we
should use it for protection and adherence to the
original path. If, in the use of such alternatives, we
deviate from the path of Niṡcaya, we may find
ourselves in a cycle of setbacks. It is crucial to
remember this.
Even in daily practical life, both of these perspectives
are very useful for us. Let's understand this as well.
Suppose we have opened a clothing store. After
determining the location of the store and other
details, when we go out to purchase the merchandise,
where should we go? To the clothing market or to the
iron market? Certainly, after deciding to engage in the
business of clothing, if we are purchasing bags of nuts
and bolts, what will happen?
Even in the affairs of household management, many
situations arise. When a person wants to build a
house, he will start making savings from his income.
After saving a small amount by adopting a thrifty
lifestyle, one's focus might shift towards items like
radios, refrigerators, motors, or other unnecessary
indulgences. As a result, the house that was supposed
to be built remains unconstructed.
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Before closing the topic of Niṡcaya and Vyavahāra
Naya, let's recall once again that Niṡcaya is the
destination or pure essence of a thing and Vyavahāra
is the means to attain it. By abandoning the means,
just as something can become unattainable, similarly,
there is no progress by abandoning destination.
Making decisions about these two things, Syādvāda
becomes our friend and helper; when we engage in
any practical or ultimate action to check whether
there is any mistake in it or not. Consequently, it is
realized that before honoring any transaction, by
examining it through this unique, unprecedented, and
extraordinary Syādvāda method, the possibility of
making a mistake in it does not remain.
Does the knowledge of Anekāntavāda, which is
enriched by this Syādvāda, now seem wonderful,
complete, unique, and acceptable to you?
Before fully completing our contemplation about
Naya, it is necessary to look at one thing. The
discussion here is a comprehensive and fundamental
introduction. For thorough and philosophical
contemplation, many examples and extensive
explanations are required.
Here, the seven Naya that have been mentioned are
the main ones. Besides these, there are many
divisions in Naya, and there are hundreds of
distinctions. There are many numbers of Naya and
their application as the number of words and their
meaning. One thing we should care about is that we
should stick to Sunaya and not fall upon Durnaya.

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When considering any question, idea, object,
substance, or problem, it becomes essential to
remember that what is seen at first glance or known
immediately may not be the only perspective. There
are many facets to every aspect. By paying attention
to each distinct aspect, one can discover the true
essence of things. Viewing each issue from different
angles not only provides a comprehensive
understanding but also allows us to find something
new and beneficial. Remembering this, perspective is
crucial.
Sometimes, questions arise that many matters in life
need to be decided hastily. Considering this, we find
ourselves living in the era of 'fast times'. During that
time, it is advisable to engage in both broad and
subtle contemplations. In such situations, one should
not rush into decisions. What should be done in such
scenarios?
The answer to this is that if we adopt a new
perspective and think through the method of
Syādvāda, then we won't find it difficult to make
decisions quickly. In mathematics, once we learn that
18 x 5 = 90, then we don't need pencil and paper to
solve the same equation again. Using the same
analogy, adopting this vision of Naya and the
Syādvāda approach will make it easier for us to make
quick decisions without facing any difficulties. In
some situations, making decisions quickly without
hesitation can be more beneficial than letting the
situation linger and trying to solve it with a pen and
paper.

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Even after making a decision, if we keep the
consideration of the overall perspective of that
decision, then, we will benefit from it. If a mistake is
discovered after planning, it is easier to go back to it
from the beginning, in the initial stages. If we do not
think about it, the mistake is not understood by us,
and later, when it is understood, it becomes difficult
to go back from there and avoid the consequences.
Therefore, when making decisions, before and after
making them, at both times, we should make it a point
to take advantage of the new perspective that we
have gained and apply it.
Taking time to make decisions allows us to
improve our understanding. It also helps us
develop important qualities such as empathy,
tolerance, resilience, patience, truthfulness,
generosity, and interpersonal skills. These
virtues come naturally to us when we practice
patience and avoid making hasty decisions.
Before concluding this chapter on Naya, there is a
request to make. This request, advice, suggestion,
whatever you may call it, is to never let our-self be
overshadowed by arrogance, and by belief of being
perfect or smart. Seeking advice, suggestions, or
assistance from others should not make us feel
deprived. We must always be ready to receive
guidance from a qualified teacher, parent, or friend.
Knowledge is not acquired without a preacher.
Now, we need to contemplate the concept of
Saptabhaṅgī. However, before that, it is extremely
crucial to first understand the word 'Apekṣā.'
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CHAPTER 12

A point of view
Now, in the subsequent chapters, we are going to
contemplate on Saptabhaṅgi. This consists of a
collection of seven distinct statements from different
points of view. In the analysis of this, we will
consistently be mentioning the term, Apekṣā (A point
of view).
Regarding the four bases that we discussed earlier,
we have acquired some basic understanding of the
quadrilateral i.e., matter, space, time, and
characteristic. Anyhow, before going deeper into the
concept of Saptabhaṅgi, we commence by first
grasping the meaning of what Apekṣa is as that itself
is crucial for us before we go ahead.
The word 'apekṣā', in the present context, means
reference or basis. It is framed as, 'with reference to a
certain context,' or 'a certain point of view.'
Sometimes, it also means, 'in certain respect,' which
is used when talking about something specific. It is
also synonymous with various other words like,
'relativity,' or 'in relation to.' When we say, 'in relation
to,' it is said to have a connection with another thing.
There are 4 types of apekṣā in relation to matter,
space, time and characteristics. When mentioning
these four in the context of an object, for example, an
ornament, it refers to the relationship with matter,

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i.e., gold, and the same is true for its relation with
time, space, form, shape, etc.
The term 'Apekṣā' is a Sanskrit word. The Sanskrit
language has a vast vocabulary, and its linguistic
power is immense. Even in fewer words, more and
more can be expressed. If there is any language that
has the power to express precisely, it is the Sanskrit
language. It has many such small words that one must
delve deeply into to understand or explain
thoroughly.
When we say with respect to matter, we take into
consideration the substance of it. For example, when
we talk about a chair with respect to matter, in
practical terms, it will come to our mind as wood. This
wood could be mango wood, jungle wood, teak, or the
like.
When discussing any ornament made of gold, with
respect to matter, irrespective of its shape, we will be
discussing the essence of 'gold.' Similarly, when
discussing space, time, and characteristics, it will lead
us to a clear understanding of the object's connection
with respect to time, space, and attributes. In
contrast, discussion of non-self matter, space, time
and characteristics will also come into play.
Previously, we mentioned Utpatti, Sthiti, and Laya
(origin, state, and destruction). The Jain philosophers
have used the words Utpāda, Drauvya, Vyaya
(creation, stationariness, and dissolution) to refer to
the same concepts, and we have also discussed them.
In the context of using the terms as mentioned above,
the word 'apekṣā' holds special significance. In origin,
state and destruction, there is no pre-existing relation
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to any particular attribute. Hence, these are indicative
of absolute terms. These words indicate
the solitariness. It's a big misunderstanding. In
creation, dissolution, and stationariness, the explicit
mention of relativity is a clear indication of the
Anekāntavāda. The substance itself transforms, and
in every transformation, like water remains in a
steam, the fundamental aspect of the original
substance remains unchanged. Therefore, when
discussing the substance in the context of
transformation, it can be water or air depending on
the form it takes.
The meaning attributed to the word 'origin' is such
that, when considered, it is not something that existed
before. Now, the assertion that 'it did not exist before'
is incorrect. The same is the case for Laya. It's a belief
that everything completely ends during cosmic
destruction. If that is the case, then how would Utpātti
be possible? Even though we come across many
stories of cosmic destruction, pure logical reasoning
disproves this idea.
When we consider these three states relatively,
attributing the concept of 'a point of view' to them, we
make ourselves enlightened through it. In which
there is no relation with others or with different
entities, such a thing does not exist in this world. One
substance has a connection with various states, in the
same way that one substance has a connection with
another substance. All these relationships are subject
to specific and separate points of view. This relativity
is a fundamental and unchallengeable principle of
this world.

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Instead of using the term 'origin,' Jain philosophers
have used the term 'creation.' This term is also
contextually relevant. The meaning of creation is to
come into existence, yet there is a difference between
origin and creation. In origin, the existence of another
thing beforehand is not considered; whereas, in
creation, the existence of another thing beforehand is
clearly considered.
Similarly, in the word 'Laya' (destruction), the sense
is that nothing remains after it. Whereas, the term
'Vyaya' (dissolution) explicitly suggests the clear
concept of an original substance persisting even after
the destruction of one state and the attainment of
another state, demonstrating a distinct meaning and
significance.
When the human body undergoes the process of
cremation or destruction through fire, the conscious
self in the form of the soul, which existed in the living
body, and the remains of the body, both exist in
different forms. This is why, in the term 'Vyaya', there
is no complete annihilation, but the underlying
essence of matter maintains its continuity. Even after
this, the principles of relativity remain valid.
In the first triad, the term 'Sthiti' (state) is used. The
meaning attributed to this term in the context, and
the meaning of the Dhrauvya (stationariness) used by
Jain philosophers in the triad where it is employed,
are significantly different. The operational meaning
of the 'state' term is 'to remain in a state where one is
situated.'
Now, we come to know that each object's state
constantly keeps changing. The complex interplay of
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variability unfolds itself, bringing forth something
new while seemingly remaining imperceptible.
Moreover, in this continuous process, any one form
that seems to consistently persist over an extended
period is also subject to variability at each moment.
This clearly means that the state does not persist, it
keeps on getting consumed or dissolute. The
sequence of dissolution and the emergence of new
and novel forms continues through transformations.
Therefore, Jain philosophers have given the word
'Dhrauvya' instead of 'Sthiti' because it signifies that
in every change, there is always a relativity of a
permanent aspect that lies.
We perceive three distinct states in the interplay of
utpāda, vyaya, and drauvya, but these states are not
separate; they are interdependent. It is the three
different states of the same entity. These three states
are intricately related to each other.
In the transformation of every entity, its substance
element remains constant, the previous state
undergoes dissolution, and the subsequent state
comes into existence. The substance element of an
entity, also known as Dhrauvya, remains constant,
while the attributes undergo creation and
dissolution. In other words, the fundamental
substance endures, and the previous state ceases
while the subsequent state arises. Thus, in every
entity, these three aspects of attributes, Utpāda,
Vyaya, and Drauvya persist throughout endless time.
The substance element of an entity, known as
Drauvya, is eternal and an element related to creation
and dissolution, making it impermanent. In this
manner, Jain philosophy articulates that an entity is
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exclusively characterized by the eternal and
impermanent aspects. There is nothing that can be
described as absolute eternal, or absolute
impermanent.
Someone might ask, "The cycle of Utpāda and Vyaya
are related to forms, whereas Dhrauvya is related to
matter; then how can one describe the three
attributes of Utpāda, Vyaya and Dhrauvya as
belonging to a single entity?"
Its answer is also clear. Paryāya (form) is not separate
from the object. The substance is also not separate
from the object. The object is a substance as well as a
form. Therefore, these three attributes are of one and
the same object.
The substance alone has various separate aspects,
and each aspect is not independent. In every aspect,
there is a relationship with each other through some
kind of dependence. When explained by
philosophers, applying the vision of Naya and the
table of Saptabhaṅgi, very boldly it is said by others
that, "this Syādvāda is incomplete as well as
uncertain." But this is not correct.
Jain philosophers have not described any concept
incompletely or imperfectly. In any such discussion,
at any time, there is no uncertainty. Conversely,
certainty remains clearly evident.
The words 'certainly' and 'also' are used freely in our
language. Both of these words carry a definite
meaning. In Saptabhaṅgi with 'Syādasti', 'Eva' word is
used, which denotes certainty.
The combination Syāt asti eva in a sentence translates
to, "A thing certainly exists. Apart from that, there is
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also something on the other side." This fact is
mentioned by the word 'Syāt' in a definite and certain
way. These words 'certainly' and 'also' do not indicate
any uncertainty, possibility, or doubt. These words
demonstrate certainty in one and another type. If this
point is clearly understood, there will be no confusion
in understanding Saptabhaṅgi.
In Saptabhaṅgi, when the concept of a point of view
arises, even that is a definite state but not used in
incomplete or uncertain meanings. In statements like
'The hat exists and the hat does not exist, with
different points of view and different discussions,
even though they may seem contradictory, all these
discussions are definite. When a child grows up and
the hat that used to be a toy is no longer useful as a
hat, it is indeed true that it is not a hat anymore.
Similarly, the words 'Sva' (self) and 'Para' (non-self)
are not indicators of uncertainty; they are indicators
of certainty. For example, when we look for a knife in
the house for cutting vegetables, whether it is present
or not, like when we say, "there is a knife," or "there
is no knife," both responses contradict each other, but
both are definite answers. When the knife is present,
it is a definite response, and when the knife is not
there, that is also a definite response.
Now, when the response "There is no knife" is
received, at that time, there was a different type of
knife. This knife was blunt and used by children to
play and enjoy as a toy. This means that the
distinctive, required knife was not present.
Therefore, when it is said, "there is no knife" it refers
in relation to different matter, space, time, or
characteristic. When there are many things in the
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house other than a knife, the knife in relation to 'SvaDravya' (self-matter) is not there. In other houses,
even though it might be there, in our houses we do
not have. This is in relation to 'Sva-Kṣetra' (selfspace). Thus, when we say "it is there" or "it is not
there," it doesn't become an absolute statement, but
rather becomes relative.
The phrase, 'point of view' can lead to the magical
growth of our understanding and intellect, and if
ignored, may lead to moving backward instead of
progressing forward in the journey of life.
In the doctrine of Anekāntavāda in Jain philosophy,
the concept of 'point of view' holds active and
significant importance in the exploration of various
dimensions of life. If we choose to abandon this
interplay of point of view and relativity in the diverse
fields of life, we might end up wandering in darkness.
This point of view-centric or Syādvāda approach is
not just a discussion, practice, or intellectual exercise;
rather, it is a realistic perception of the true nature of
multi-characterized things. It presents the complete
and genuine aspects of an object. Through this
approach, the entire essence of an object can be
comprehended. It does not add something new to an
object, but like a guide, it exposes an object. It states
that Ram is the father and the son as well, making it
evident through the lens of Lav-Kush and Dasharath.
The meaning of the word 'Sāpekṣa' is relativity. Once
we understand the meaning and equivalence of the
term 'Sāpekṣa', Saptabhaṅgi becomes easier to
understand.
Now, let's proceed to discuss Saptabhaṅgi.
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CHAPTER 13

Saptabhaṅgi
In this Saptabhaṅgi, we are now set to understand the
seven types of sections, like examining a golden pot
through a specific test. To examine gold, there is a
particular test, and for the goldsmith, there is a
testing stone that serves as a means to check it. To
recognize, examine, and understand an object, Jain
scholars have developed a decision-making machine
called Saptabhaṅgi. They have created an approved
decision-making mechanism for this purpose.
To know anything, humans must first pose a question.
The seed of a question lies in doubt. Doubt can be of
seven types, meaning seven types of questions and
seven types of answers to obtain clarification. Doubt
has arisen, and we have identified seven types of
doubt and their resolutions.
Jain philosophers use seven questions to explain the
types of queries and answers that can be derived
from questioning. The eighth question has never been
posed to anyone yet. Try finding the answer. The
eighth question, as a seeker, has never emerged. Jain
philosophers have explained seven types of doubts
related to this. It is not like we accept these 7 types
only because it's been said by Jain philosophers. In
reality, no eighth type can be revealed. That means,
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accepting these seven is acknowledging the truth, and
by accepting this fact, we should move forward.
For any work, business firms appoint an assistant. An
aspirant goes through different tests before he
succeeds and receives an appointment letter. For the
work, knowledge and experience about it are the first
assessment. Then, whether this person is diligent or
not, whether he is authentic or not, whether he is
trustworthy or not, whether he is healthy or not,
whether he comes from a good family or not, whether
he has good references or not, whether his speech
and writing style are appropriate or not, and whether
he can have an impact on others or not—all these
aspects are examined thoroughly before making a
complete assessment. Even after that, it is checked
whether the person is contentious by nature and
thoughtful about being calm, sweet, and peace-loving
or not. After conducting such assessments, the person
is given a permanent position. Before that, a practical
period of three to six months is assigned, involving
the Probation period. Whether he or she is the uncle
or aunt's son or daughter, their matter is considered
separately.
After performing these evaluations, the person,
whether contentious or peaceful, is also analyzed for
his thoughts on such matters. These considerations
are based on a timeless practical principle. Jain
philosophers have prepared this Saptabhaṅgi in such
a way that it serves as a group of formulas.
After raising this issue about the assessment, the
decision-making mechanism is prepared, and there is
no room for doubt or hesitation about how
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trustworthy and complete it will be. Once the decision
is made through this method, it does not burden the
mind of the person. Without worrying or thinking
about the concerns of any caste, one can go on with
ease.
The uniqueness of this formula lies in the fact that it
is completely intelligible and rational. Nothing is too
deep, profound, or unattainable in it.
Let's now examine the seven-fold decision-making
mechanism. According to the principles of Jainism,
the object 'pot' is used in many places. We should also
start from there. Here, first, the full significance of the
words 'Syāt' and 'Eva' is considered, and we proceed
with both these words.
Test 1: स्यात् अस्स्त एव घटः। Syāt Asti Eva ghatah.
This means, "a pot does exist somehow."
Here, we have used the word 'Syāt.' It's meaning we
understand from the previous pages. The sentence
"The pot does exist with respect to a certain
viewpoint." It also hints at some hidden suggestions
of other viewpoints.
Earlier, we discussed these four bases, and we have
added the word 'self' to them, self-matter, self-space,
self-time, and self-characteristics. With this
clarification, we face no difficulty in saying "A pot
does exist." A definite statement has been made. Now,
when we apply the four bases to this pot, let us
understand how it applies.
With respect to matter, the pot is made of clay. Clay is
its self-matter.
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With respect to space, the pot is placed in an outer
section. This becomes its self-space.
With respect to time, the pot exists during the January
month. This becomes its self-time.
With respect to characteristics, the pot is black. This
becomes its self-characteristic.
Along with this pot, we also have a flower vase. This
flower vase is made of brass metal. When we arrange
the flowers in it and place it on the table, it becomes a
flower vase. When we remove the flowers and fill
them with beans, it becomes an ordinary utensil.
Now, let's examine it with the four bases.
The self-matter of the flower vase is brass metal.
The self-space of the flower vase is the drawing room.
The self-time of the flower vase is the time until the
flowers remain in it.
The self-characteristic of the flower vase is to
enhance the beauty of the drawing room.
As it completes all viewpoints mentioned above, we
call it a flower vase. By applying the four bases to the
pot and this flower vase, we have concluded with
bases that it does exist.
A specific viewpoint related to the pot and the flower
vase has been indicated by the word 'Syāt.' And
certainty has come by the word 'Eva.' In this manner,
we are on the right path.
It means that through this first case, we have decided
that "a pot does exist."
Test 2: स्यात् नास्स्त एव घटः। Syāt nāsti eva ghatah.
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This means "somehow a pot doesn't exist."
After concluding that, when a pot does exist based on
self-matter,
self-space,
self-time
and
selfcharacteristic, we began to think, "Can any other
decision be made in this case that indicates the nonexistence of the pot?" As we explored another type of
question, through this alternate perspective, we came
to know that the pot that exists is with respect to selfmatter, self-space, self-time and self-characteristic.
However, the same pot does not exist with respect to
non-self matter, non-self space, non-self time and
non-self characteristic. In other words, the pot as
described above is real, but it is not made of copper,
it is not in any other room, it is not in March, and it is
not red.
Even in the case of that flower vase, we will reach the
same conclusion that the flower vase does not exist.
The one which does exist with respect to its own
attributes ceases to exist with respect to non-self
matter, non-self space, non-self time and non-self
characteristic. There shouldn't be any confusion in
accepting this. If we pluck the flowers from it and fill
it with beans, then it ceases to be a flower vase.
Therefore, now we have to decide by considering all
four bases that "the flower vase does not exist."
Upon considering all this, we will clearly understand
that what was initially deemed as a pot with respect
to its own attributes does not remain so when viewed
solely with respect to non-self attributes. The
existence of the flower vase was also dependent on
the viewpoint of one's own and when considered

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from the viewpoint of others, it turned into nonexistence. The second criterion tells us that:
It is not a pot with respect to the copper metal (nonself matter).
It is not a pot with respect to the inner room (non-self
space).
It is not a pot with respect to the month of March
(non-self time).
It is not a pot with respect to the red colour (non-self
characteristic).
Similarly, even when the flower vase is not made of
brass, when it is not placed in the drawing room, it
does not hold flowers, and it does not enhance the
beauty of the window, at that time, it does not exist.
Hence, through this second criterion, we understand
that neither the pot nor the flower vase exists. This
analysis has made this a definite fact. The Syāt
suggests the relative nature of this decision, and the
Eva indicates certainty.
After satisfying these two types of inquiries, a third
question arises: "Is the pot both existing and nonexisting?" To answer this, a third criterion is
prepared. Holding it in hand, before applying a
mathematical mechanism, we will call matter, space,
time and characteristic as the 4 bases henceforth. We
will add the words 'self’ and 'non-self' as required, as
4 self bases and 4 non-self bases. Now, the answer to
the third question is as follows:
Test 3: स्यात् अस्स्त नास्स्त च एव घटः। Syāt asti nāsti ca eva
ghatah.
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This means "the pot exists as well as it doesn't exist
with some respect."
Our intellect's true test now lies here. Through the
first two criteria, we have understood that the pot
exists and doesn't exist simultaneously. Therefore,
we have comprehended that it is indeed as it is, where
it is, and isn't where it isn't. However, the third
criterion, "is and isn't," presents a complex
proposition. Is it so, or is it not? If it is, then it is; if it
isn't, then it isn't. Therefore, why do we need to
entertain the doubtful proposition of "is and isn't"
here?
Firstly, we should understand that no uncertainty or
doubt lies here, which seems like a knowledge puzzle.
The propositions presented here seem an addition of
the first two criteria, but that is not the case. This is a
third attribute, which is certain.
Recall the statement we previously discussed: "Many
attributes, even though contradictory, reside in the
same entity." This statement was made earlier.
This third criterion speaks of a phenomenon that is
not articulated in the first and second criteria. When
a thing has different aspects or forms, it is not a
conglomerate or a confluence of diverse aspects like
in the case of a pot. It is an independent attribute. This
is something we know through experience. Even if it
appears to be a combination, its nature remains
distinct.
When the third colour is formed by mixing two
colours, we recognize it not by the name mixture of
two colours but by a third name. This is evident from
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everyone's experience. Similarly, when we
differentiate between two states, one based on self 4
bases and the other based on non-self 4 bases, and
make the third decision by combining the two states
that "is and isn't", then the addition disappears, and a
third definite statement is formed. To understand this
concept equally, we take the example of alcohol.
We will encounter different opinions about alcohol.
If we ask a moderate drinker, they will say, "Alcohol
is beneficial."
If we ask a prohibitionist, they will say, "Alcohol is not
beneficial."
If we ask a doctor, they will say, "Alcohol is both
beneficial and harmful." If we ask for clarification,
they will disclose that alcohol is useful as medicine
but harmful as a habit of drinking.
These three opinions are based on different
perspectives, and all three are independent opinions.
Do you understand this point?
Let us talk about diamonds. One diamond is Bluish
White and the other is Redish White. Despite this,
when both contain the colours Blue and White, and
Red and White, we use a third distinct word. This
gives us an understanding or knowledge about the
third thing.
Similarly, when we use both 'is' and 'is not,' both
together convey the third distinct thing to us.
Here, there is no ambiguity or uncertainty anymore;
it has now been clearly understood.

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This third method is aimed at explaining the inherent
nature of an object through its third aspect. This
statement is relative. Now, having understood the
concept of "is and is not" of the pot and the flower
vase, before moving forward, one must remember so
well that in this third definite statement, due to the
presence of the word 'Syāt', the boundaries and
viewpoint of self 4 bases and non-self 4 bases remain
at their places. This word indicates the different
viewpoints even in this third method.
Indeed, in this third perspective, there is no doubt or
uncertainty. Hence, instead, we are given the third
sight to understand the object.
After these three decisions, a new curiosity arises and
it leads us towards the fourth aspect.
Test 4: स्यात् अवक्तव्यः एव घटः। Syāt avaktavya eva ghatah.
This means "the pot is somehow indescribable."
Avaktavya means that which cannot be described by
speech or words.
Now we need to use our understanding power
intensely here. Initially, we said "it is," then we said
"it isn't." In the third, we understood that "it is and
isn't." These three statements have entered our
minds, but what is 'indescribable?' Why can't the
description of this pot be made?
Understanding this matter is not difficult at all. We
often encounter such word usage in our daily lives.
For example, someone who has been heavily
burdened with some kind of gratitude may express
themselves verbally or in writing. They might say, "I
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don't have the words to fully describe my feelings."
Similarly, as the severity of any kind of feelings
increases, we often hear people saying, "I am unable
to describe what is in my heart."
Now, individuals using such expressions may
understand their sentiments, but not everyone can
comprehend them. However, they resort to uttering
such sentences to express their feelings, as they
cannot find precise words to articulate their
emotions.
In the first three scenarios, the statements regarding
the existence of a pot are sequentially as follows: In
the first, we accept the existence of the pot. In the
second, we accept its non-existence. In the third, we
accept the statement of existence and non-existence
of the pot. In all three scenarios, there is a sequential
statement about the nature of the object, but if
someone says that, "Tell me simultaneous statements
about the nature of the pot," then it must be said that,
"This is indescribable."
When we go to inquire about the health of a sick
person, typically the response given is, "I'm okay, I'm
fine. But these are the problems." Here, okay and fine
are relative terms. They are saying they're fine when
compared to yesterday, but when they say they aren't
fine, it is in context to their previous health
conditions. When we ask them to tell us exactly about
their health, then the answer he gives is, "I am not in
a position to say anything."
In the battlefield, in scientific laboratories, and
in courts of justice, such situations are often seen and
experienced, where questioning the consequences of
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ongoing behaviours, statements like "It cannot be
said exactly what will happen", and "can't say
anything" are often encountered. Such responses are
not vague answers. It is a true and clear assessment
of the situation.
Similarly, the pot is also an inexpressible one. Even in
the phrase 'yes and no,' by removing the word 'and,'
we cannot describe the situation.
Here also comes the word 'Syāt.' The word 'Eva'
ensures the certainty of the statement, keeping intact
the original concept of certainty, even when
mentioning other possibilities besides this
interpretation.
The difficulty in describing an object with existence,
non-existence, existence as well as non-existence
simultaneously is removed by introducing a fourth
perspective called 'Avaktavya.' In this way, by
refraining from making false statements, we avoid
pitfalls and attain acceptance of a true statement as a
means to move forward. Thus, this fourth perspective
presents us with a new standpoint, offering a fresh
perspective for understanding the object.
In the Vedantic philosophy, 'Neti Neti' (not this, not
this) is a method that fully embodies the fourth
perspective to understand the essence. Due to the
inability to describe, the words 'Neti Neti' (not this,
not this) spontaneously manifest. These words, when
uttered, signify one's attempt to comprehend
Brahma. But Brahma is not any specific thing.
Similarly, in this fourth perspective, the term
'avaktavya' indicates a certain aspect of relativity,
serving as a clear means of resolution. Thus, by
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understanding this fourth perspective, we have
decided that pot and flower vases are inexpressible.
In both philosophy and practice, this perspective
carries a lot of importance. Now, let's move forward
to the fifth section.
Test 5: स्यात् अस्स्त अवक्तव्यः च एव घटः। Syāt asti avaktavya
ca eva ghatah.
This means that "somehow the pot does exist and
somehow, the pot is not expressible."
In this fifth perspective, we encounter a new and
distinct view. In the fourth perspective, we got stuck
by using the term 'avaktavya' with relative vision. By
saying this, we did not deny its existence. If we do so,
then the 'syāt' word becomes meaningless.
During the fourth perspective, we already had three
perspectives viz. existence, non-existence, and both
based on the object's other independent
characteristic, we formulated avaktavya as the fourth
independent provision.
The fourth provision is clear, understandable, and
applicable in practical life, which we have accepted.
Now, based on the fifth perspective, we formulate: "It
does exist and is inexpressible."
The fifth provision accepts the existence of the object
based on its self 4 bases and with it, adds the
statement that the description cannot be made based
on 4 self bases as well as 4 non-self bases.
Since the first four sections for understanding all the
attributes of the object are not complete, the

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necessity of the fifth and subsequently the sixth and
seventh parts arises.
After understanding the first four provisions, there is
no difficulty in understanding the fifth provision.
"The object exists and is inexpressible" is a definite
proposition according to this criterion. To
understand this, consider the following analogy.
In digging a well, the place chosen is where water is
more likely to emerge. There is water under the
ground, which is a definite fact. However, it cannot be
said that water will emerge from the chosen place for
digging the well. In this scenario, if someone asks, "Is
there water here?" then the only clear answer that
can be given is, "Yes, but nothing definite can be said."
This fifth statement is relative and does not deny
other definite statements based on other points of
view. Rather, it presents a specific and new
proposition apart from the first four.
Once again, in anticipation of self 4 bases, "it does
exist" is also a definite statement, keeping in mind
while keeping self 4 bases and non-self 4 bases in
mind, it cannot be described simultaneously. In this
way, for both the pot and the flower vase, through this
fifth criterion, we express a clear provision: exist and
are indescribable.
Test 6: स्यात् नास्स्त अवक्तव्यः च एव घटः। Syāt nāsti avaktavya
ca eva ghatah.
This means "the pot does not exist and is
indescribable."

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By combining the first criterion related to existence
and fourth criterion related to inexpressiveness, we
have formulated the fifth criterion. In the sixth
method, by combining the non-existence of the
second method and the indescribable of the fourth
method, we have established these two approaches
together.
According to non-self 4 bases, the pot does not exist.
But based on self 4 bases and non-self 4 bases, and the
word Syāt, the pot is inexpressible. By combining
these two attributes, we get the independent sixth
criterion i.e., the pot does not exist and is
inexpressible.
To illustrate the concept once again, we can consider
the digging of a well. Some terrains are identified as
'no-water-bearing places.' When digging deep into
such terrain, no water emerges. Therefore, in the
context of digging a well, it is definitively established
based on the nature of the land that there is no water
beneath this land.
Here, where there is land, there is water; since this
fact is well established, but despite digging, water has
not been obtained, these two facts lead us to conclude
that, according to scientific validity, there is indeed
water beneath the land. If water has not been found
here, then why hasn't water been found? Through
further efforts, such as digging at another location or
drilling a borehole, we are not in a position to say that
the water will not be found with certainty.
Thus, for no-water-bearing land, we can give an exact
picture of the situation by mentioning that water does
not exist and is inexpressible. This is crystal clear.
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Similar to, the 'existence and inexpressible'
proposition of the fifth section, here the 'nonexistence and inexpressible' proposition comes in
which is a new point of view. This is an indispensable
part of the chain of Saptabhaṅgi. Let us accept that the
pot and flower vase do not exist and are
inexpressible. Now, let us get answers to the seventh
enquiry.
Test 7: स्यात् अस्स्त नास्स्त अवक्तव्यः च एव घटः। Syāt asti nāsti
avaktavya ca eva ghatah.
This means "somehow the pot exists, yet it doesn't,
and it's inexplicable."
A new picture was created by combining the first and
fourth segments in fifth one and the second and
fourth segments in the sixth one. Now, in the seventh
segment, by combining the first, second, and fourth,
we have created this latest picture.
Similar to sections fifth and sixth, in the seventh
section, an independent situation is shown. This is a
decisive and definite statement. We get a clear picture
after adding 3 different things. Once we understand
the fifth and sixth segments, it's not difficult to
comprehend this. The seventh stage of the test
presents a new and unique picture by amalgamating
these three components. As the six segments depicted
decisions that were different from each other, so even
this seventh picture is distinct from them. From this,
a new understanding emerges. This understanding is
separate and distinct from the previous six.
In this sentence, the indicative of certainty is the word
'Eva.' Furthermore, the word 'Syāt' also indicates
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agreement with the other viewpoints that denote
other definite forms present in this object. By
combining these, the seventh test presents us with a
clear and definite picture.
With respect to different viewpoints, existence, nonexistence, and inexpressiveness depict a beautiful
and marvellous picture.
Recall the analogy of the well and the water. In one
well, there is water; in the other, there isn't. The
digging was the same, but where water was found on
one surface, it didn't emerge in the other well.
Now, in this land, where two wells have been dug, on
some plots there is no water, on some there is water.
Whether water will emerge from digging other wells
in this land, we won't be able to say definitively. If we
want to explain this with certainty, then we still have
one option left, and that is, "The water exists and it
doesn't, and nothing can be said." In response to
questions like "Is there water in this land?" if one
were to engage in such a discussion, then this answer
alone would become equivalent to reality.
In the seventh statement, certainty is understood
through the word 'Eva' and 'Syāt' helps us understand
various other viewpoints. This is also a relative
statement and is thus a truthful statement.
In practical life, we encounter situations of this
nature. Let's consider an example.
A gentleman named Devjibhai started a business with
the capital of fifty thousand provided by another
nobleman named Nagjibhai. As the business

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progresses, this capital will either increase or
decrease; no one can predict the outcome.
Whether his business will prosper or decline,
whether he will attain success or face destruction,
these things cannot be predicted today. In these
circumstances, if someone asks whether Devjibhai's
capital does exist, then in reply we have to say
"Devjibhai's capital exists, does not exist and is
inexpressible." A possibility which is included in the
seventh proposition is that Nagjibhai may demand his
capital back, which adds another layer of uncertainty
to the situation.
Now, let's talk about Nagjibhai. If someone asks the
same question we asked for Devjibhai, what would be
the answer? Since the capital belongs to him, it means
his capital does exist. Since that amount is not with
him right now, the capital does not exist from his
perspective. Whether Nagjibhai will receive the
capital back from Devjibhai or not depends on
various factors such as the nature of Devjibhai's
business, its development, success, or failure, and
sportsmanship of Devjibhai. Therefore, based on this
viewpoint, it is not possible to answer only yes or no.
So, if we ask questions regarding Nagjibhai's capital,
the only response would be "it exists, it doesn't exist
and is inexpressible," which would provide the only
clear picture of the situation.
In this way, by considering various viewpoints
related to self four bases and non-self four bases
separately and simultaneously by placing them under
the umbrella of the seventh principle, a clear and
independent statement can be made that the pot and
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the flower vase
inexpressible.

exist,

don't

exist

and

are

Even in this seventh principle, both the words 'Syāt'
and 'Eva' exist, making this method definitive and
relative. This is the most beautiful answer to our
latest and seventh question.
Through the sevenfold analysis, we have made
separate decisions regarding the attributes of an
object. However, even though each proposition
provides clarity, certainty, and independence, it does
not present a complete picture of the object in each
method. By allowing each of these to remain
independent and by understanding that we perceive
an object's complete image, then that understanding
would become solitary and misleading. In our
exploration of the object's multifaceted nature, we
have examined the picture of the object as seen
through the various lenses of the seven criteria. When
we combine them all, we will see the complete picture
of an object. Otherwise, by judgment, we would find
ourselves flawed.
In these sevenfold decisions, though each decision
was able to maintain its independence, all decisions
are related to each other and are interconnected with
respect to their self four bases and non-self four
bases. The significance of this aspect should not be
forgotten, but constantly remembered; hence, the
word 'Syāt' has been included in each criterion of the
formula.
When we consider all seven forms together, a
complete picture will emerge. However, even after
creating a complete picture in this way, we cannot bid
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farewell to the word 'Syāt'. By removing the word
'Syāt' from this, the resulting complete picture is
incomplete and lacks an aspect. In this way, we fall
into the error of one-sided decisions. Because without
the 'Syāt', a thought may arise that something exists
at one time and does not exist at another. With the
help of the Syāt, the same thing can exist as well as not
exist.
Looking at it from this perspective, the presence of
the word 'Syāt' is indispensable in all contexts, it is of
great importance and universal relevance. Hence, the
term 'Syādvāda' has emerged in the realm of
philosophy. Without the word 'Syāt' in it, nothing
remains. This fact becomes clear and definite through
Saptabhaṅgi.
According to this, statements like "exists," "doesn't
exist," as well as "exists as well doesn't exist," initially
seem contradictory but now can be understood as
consistent with various analogies and examples.
Linking these seven curiosities with the attainment of
infinite happiness, when we contemplate, a vivid
picture of the path to the ultimate state will unfold
before us. In which way we should live, we can
become enjoyers of infinite happiness; this
understanding will dawn upon us.
So now, we find ourselves engaged in discussing an
important and substantive issue concerning living a
good and true life. Some people ask questions such as,
"What benefit do we derive from the intellectual
exercise of Saptabhaṅgi, where we perceive seven
different aspects of a single object? Has it yielded any
benefit? Let's assume that in the realm of
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philosophical understanding, there is the doctrine of
Anekāntavāda, the unique interpretation of Naya, and
the beautiful grammar of Saptabhaṅgi. What then is
the benefit?"
The benefit is invaluable indeed. To describe it is like
filling page after page with nectar. The question asked
here is not spiritual but related to worldly affairs.
Whether the Saptabhaṅgi is useful in attaining
worldly happiness, and understanding in daily life or
not? A logical answer is demanded by asking such
types of questions. The aim of living a happy life
pervades the universe which we all understand.
Understanding how this daily-life applicable
knowledge of Saptabhaṅgi can be utilized is essential.
After understanding the analogy given in the next
chapter, a thought will arise on how the entire
Syādvāda is immensely beneficial for us.
For this purpose, let's introduce a fictional character
named Barrister Chakravarti to present a new
scenario before us. Let's get acquainted with it.

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CHAPTER 14

Barrister Chakravarti
In the earlier chapters, we observe that Saptabhaṅgi
is a chain of wonderful formulas. It is a proven and
approved method. There is no doubt, ambiguity, or
uncertainty in it.
Through this approach, we examined a solitary object
from seven distinct perspectives across various
scenarios. In doing so, we described its
wonderfulness using a pot and a flower vase.
Engaging in contemplation from seven different
angles has assisted us in deciding our behaviour or
conduct in daily life. Consequently, we achieve
enhanced clarity and guidance, drawing from the
examples provided.
For this reason, we created a character named
Barrister Chakravarti. This person and name are
purely fictitious, based on an imaginary character,
and have no relation to any living person, past,
present, or future. Having made this point clear, we
move forward.
Barrister exemplifies a distinct quality: generosity.
Generosity, regarded as a virtue of the soul, embodies
a facet of kindness. If we could consider the soul as
substance, then generosity is considered to be its
characteristic, an element of 4 bases. It is not a
substance; it is a component of the soul's inherent
nature.
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Furthermore, as an example, we consider the
generosity of Barrister Chakravarti as a thing. We say
this to understand the practical utility of the
sevenfold analysis. Therefore, we formulate the initial
sentence as "Barrister Chakravarti is generous."
Now, for the generosity of Barrister Chakravarti, we
consider the 4 bases around matter, space, time, and
characteristics.
Matter: The matter of generosity of Barrister
Chakravarti is the wealth he possesses. This quality
becomes active when he has surplus money.
Space: The space or area of Barrister Chakravarti's
generosity is his community. However, even in this
area, it is only among the poor class where his
generosity becomes evident, otherwise not.
Time: Barrister Chakravarti spends his time in daily
routine to meet his family's needs and prepare for
court-related work. During the day, they are often
occupied with court cases. In the evenings,
occasionally, they spend some time at the club.
Meanwhile, sometimes they indulge in a bridge game
at the club. On Sundays and holidays, they stay at
home. Therefore, their time for generosity is when
they are not busy with work, not at the club, and not
indulging in intoxication. During leisure time, they
make their generosity active. Therefore, for their
generosity, the related time is their 'leisure time.'
Characteristics: For Barrister Chakravarti, the
characteristic associated with his generosity is his
love for education. Apart from charity, they do not
spend money on any other activities. This means that
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even if someone is starving, they do not donate a
single penny. In all other matters except education,
they are not generous. They are willing to spend
money on education-related matters.
So, for his generosity, money and wealth refer to
matter. Space signifies the poor class from his
community. Time is when he is not indulging in
leisure or intoxication. And his love for education is
the characteristic. Likewise, when he does not have
extra money, it is considered non-self matter for him,
and apart from those from the poor class are
considered non-self space. When he is occupied in
work or indulging in intoxication, it is non-self time,
and apart from education and charity, all other
subjects are non-self characteristics.
According to the above-mentioned 4 self bases,
Barrister Chakravarti is generous. And according to
non-self 4 bases, he is not generous. Now, according
to the seven criteria, let us examine this generosity:
First Criterion: Barrister Chakravarti is generous.
Second Criterion: Barrister Chakravarti is not
generous.
Third Criterion: Barrister Chakravarti is generous
and not generous.
Fourth Criterion: Barrister Chakravarti's generosity
is inexpressible.
Fifth Criterion: Barrister Chakravarti is generous and
inexpressible.
Sixth Criterion: Barrister Chakravarti is not generous
and inexpressible.
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Seventh Criterion: Barrister Chakravarti is generous,
not generous, and inexpressible.
Now, there are two words, Syāt and Eva present in all
the 7 criteria, and based on that, we proceed. These
seven variations express the different perspectives.
Now, in practical life, we examine how Barrister
Chakravarti's generosity functions based on the
seven different viewpoints mentioned above. To
investigate this, we introduce two gentlemen named
Chaturbhuj and Gangadhar to this fictional setup.
Both these gentlemen are aspiring to benefit from
Barrister Sir's generosity. When they come together,
they ask, "Will we benefit from Barrister's
generosity?"
Out of the two brothers, Chaturbhuj is a member of
Barrister sir's community. Considering the
requirement of self-space, he becomes an eligible
person. So, we tell him that "You will benefit from
the Barrister's generosity." Here, according to the
first perspective, it is clear that "Barrister is
generous."
Initially, Gangadhar is not a member of Barrister's
community. As he does not fulfil the requirement of
self-space, he falls into the category of non-self space.
And as it falls under this, we tell Gangadhar that
"Barrister is not generous."
According to the first and second propositions,
Chaturbhuj becomes hopeful as he sits with us, and
Gangadhar leaves from there. He came to know the
criterion of this community and understood that
Barrister's generosity is not for him.
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After Gangadhar has left and Chaturbhuj alone
remains, he is hoping for his own benefit. He asks
again: "If I am from this community, will I benefit
from Barrister Sir's genuine generosity?"
We are to give a clear answer in one sentence. We will
say, "He is generous and not generous." We know that
with respect to his self-space, Barrister is generous.
But we don't know whether he fulfills the other
condition or not.
When Chaturbhuj seeks clarification upon hearing
the contradictory responses, then we tell him that
Barrister Chakravarti's generosity does not manifest
consistently, universally, or in all circumstances.
Therefore, he is generous if all 4 conditions related to
the bases would be fulfilled and not generous
otherwise.
As Chaturbhuj belongs to the same community as
Barrister Chakravarti, he fulfils one of the
requirements. After having a thought of going to the
barrister, he asks us, "So, if I go to the barrister, will it
benefit me?" If we are to provide a clear and definite
response, then for us, the most appropriate and
realistic answer would be to simply say:
"Nothing can be said."
Here, we cannot definitively say whether Chaturbhuj
will benefit or not. Whether he gains or not is
contingent upon self bases and non-self bases. We are
demanded to provide a definite and unequivocal
response to Chaturbhuj. We do not know how many
conditions he fulfils, and we do not wish to keep him
in darkness or false hopes. Hence, following the
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fourth proposition, this is the definite opinion we
must present before him.
We do not disappoint Chaturbhuj by giving the
response, "Nothing can be said." We informed him
about all requirements related to Barrister Sir's
generosity through our response. Now Chaturbhuj
informs us: "I am familiar with Barrister Sir's
generosity, and I need assistance for my son's
education."
Here, this answer fulfils the requirement of self
characteristic. Hence, this case becomes strong.
Therefore, we should consider the benefit of
Barrister's generosity to him. While other
requirements may have been met, we were unaware
of them. Hence, taking refuge in the fifth condition, we
can provide him with a clear response stating:
"Barrister is generous and nothing can be said." Here,
we want to convey that Barrister Sir is generous but
we can't say accurately if Chaturbhuj will benefit from
it or not. Hence, our response is transparent and
realistic.
Now, from conversing with Chaturbhuj, we come to
know that they are generally content. According to
their disclosure, their regular household expenses
are manageable; however, covering the expenses for
their son's college education poses a challenge.
From this, it becomes clear that they are not poor in
the strict sense. The fulfilment of their requirements
regarding the Barrister's generosity, which would
have been complete due to their known generosity, is
now in question. And other requirements are also left
unchecked. In this situation, we conclude that the
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benefit of Barrister's generosity does not reach them.
We must now base our unequivocal opinion on this
situation, whether their belief in Barrister's
generosity proves successful. However, inspite of
this, whether Chaturbhuj gets the benefit or not will
depend on how Barrister sir perceives this
requirement with respect to his self-space. Therefore,
taking refuge in the sixth condition, we can tell
Chaturbhuj, "Barrister's generosity is not there, and
nothing can be said.
In other words, if Chaturbhuj is not poor, then we do
not necessarily perceive Barrister Sir as generous
with respect to his non-self space. When the picture
is unclear with respect to other requirements of
points of view, we do not know what the outcome will
be if Chaturbhuj approaches him. We cannot describe
this unknown condition.
Our response presents Chaturbhuj with a clear
picture that Barrister Sir's generosity may not
necessarily be for him, but still, nothing can be said.
This answer provides Chaturbhuj with a new
perspective, and therefore, guides him to carefully
approach his own case to obtain the desired object
from the barrister, ensuring that misunderstanding
does not arise.
After understanding all this, Chaturbhuj is now
prepared to approach Barrister Chakravarti. While
leaving, he asks, "If I talk to them carefully, will I
surely benefit from Barrister Sir's generosity?"
To answer this question, we will have to resort to the
seventh proposition. We do not want to create false
hopes, nor do we seek to disappoint him. Therefore,
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we tell him, "Barrister is generous, not generous, but
nothing can be said." With this answer, we have given
Chaturbhuj a new independent perspective by
ranking Barrister Sir's generosity, with respect to self
and non-self 4 bases and bringing them all together.
In this way, by giving Chaturbhuj seven types of
opinions according to the seven propositions, we
have prepared a complete picture of Barrister
Chakravarti's generosity.
While talking about Barrister Chakravarti's
generosity, what is it; what is it not; where is it; where
is it not; when is it; when is it not; who can benefit
from it; who cannot; where it may occur; where it may
not; when it may happen; and when it may not;
explaining all aspects through seven different
answers, by summing up all these answers, a clear
picture emerges. In this way, the whole picture is
governed by the concept of Syāt (conditional) word.
This is not a mistake because the entire picture is
based on each point of view. In this picture,
singularity, and plurality both coexist.
We have understood the example of generosity of
Barrister, and hope it is easy to grasp and creates no
conflict or problem in the reader's mind. But, let's not
forget that we have created a fictitious character to
illustrate the multi-faceted aspects of an object, refine
our comparative strength and make it stronger. This
rationale has been applied evenly here.
Similarly, in the judicial proceedings of Barrister, the
use of Syādvāda can also be tried effectively and
accurately.
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For example, suppose there is a murder case
involving a member of the Mehta family. In this case,
as defence counsel, we present this hypothetical
character, Barrister Chakravarti.
Matter, Space, Time, and Characteristic – all 4
viewpoints apply to the case.
(1) Blood is shed after money collection by the
accused person - Matter
(2) There has been bloodshed in Mumbai city - Space
(3) Blood has been shed after noon during
2:30/3:00pm - Time
(4) Blood has been shed with the intention of looting
- Characteristic
Focusing on the defence of the accused and targeting
the above circumstances and facts, Barrister has
prepared a case based on the viewpoints of matter,
space, time, and characteristics.
(1) The accused did not commit the murder - Matter
(2) The accused was not near the laundry area - Space
(3) Between 1 PM and 3 PM, the accused was in
Thane, and there are witnesses to prove it - Time
(4) The accused is not a person who would commit
murder; he has not harmed even an insect or a
mosquito in his life – Characteristic
Now, the murder has occurred is a certain fact; it is
indeed a definite reality, and this fact is being
presented in the case. The question now arises for the
defence of the accused.

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The defence is in the hands of the Barrister. Facing
them is the government lawyer for the prosecution.
Together, they stand, poised, before the judge to
proceed with this case. Witnesses are also expected
from the prosecution side and defence side. Among
the proceedings, members of the jury are also to be
present.
Justice (delivering a verdict) is the responsibility of
the judge. They must first receive the opinion of the
jury. They, with their inherent nature of impartiality,
hold a neutral stance throughout the proceedings.
The prosecution will work diligently to prove that the
accused committed the crime. If the accused is
innocent, the Barrister will leave no stone unturned
to prove it, striving with utmost dedication. After
considering all aspects, determining what is true, and
delivering an unbiased verdict, the ultimate
responsibility to render a fair judgment lies with the
judge. Now, let's see how the judge confronts various
aspects during the proceedings.
(1) After reading the charge sheet submitted by the
prosecution, an opinion emerges that "the accused is
guilty."
(2) Upon reviewing the defence counsel's statement,
another opinion arises that "the accused is not guilty."
(3) Considering the expectations of the charge sheet
and the defence statement, the impartial judge notes:
"The accused is guilty and not guilty."
(4) In these circumstances, rendering a verdict
inexpressible. Nothing can be said about it.

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(5) The statements of prosecution witnesses are
noted, and the defence counsel conducts crossexamination. Upon noting the statements of
witnesses, the accused appears guilty; however, upon
cross-examination, it cannot be concluded that he is
guilty. Hence, "the accused is guilty but nothing
conclusive can be said about the verdict."
(6) The statements of defence witnesses are noted,
and the government lawyer conducts crossexamination. Upon noting the statements of
witnesses, the accused does not appear guilty;
however, upon cross-examination, it cannot be
concluded that he is not guilty either. Therefore, "the
accused is not guilty, but nothing can be stated
definitively about the verdict."
(7) The case has been presented strongly by the
prosecution side, and similarly, there has been a
serious presentation from the defence side as well.
However, the jury's decision is still pending, meaning
no conclusive decision has been made yet regarding
the verdict. Therefore, it appears that the accused is
guilty, he is not guilty and nothing can be said about
it.
Before the honourable judge, these seven distinct
viewpoints have been presented, and a verdict has
been reached. Each perspective, in its own unique
way, has been carefully examined, and collectively,
they are laid before the honourable judge. However,
despite each opinion being different, the honourable
judge is presenting them collectively to the jury. The
honourable judge refrains from prematurely
influencing the jury's decision on whether to deliver
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a verdict of guilty or not guilty. Their own opinion on
the matter will be considered only after the jury's
decision, and then the verdict will be delivered.
Now the jury members proceed to a separate
chamber to deliberate on the case. They exchange
thoughts and opinions amongst themselves. The
defence attorney has presented their case in a clear
and comprehensible manner, aligning with
established laws and regulations, and explained it to
the jury in a way that they can understand.
Considering the evidence regarding the matter, time
and characteristic bases, the jury is deeply impacted
and influenced. Where the crime allegedly occurred,
the accused was not there, and at the time when the
crime allegedly occurred, he was elsewhere, not at the
location of the alleged crime but at the Thane. Such
substantial and credible evidence has been presented
to the court by them. After considering all this, and
conducting thorough deliberations, the jury delivers
a verdict that "the accused is innocent." This verdict
is fair and appropriate, and after complete
deliberation,
the
honourable
judge
must
acknowledge it and declare, "The accused is innocent
and must be acquitted." Such a verdict is accepted.
The accused is acquitted. The barrister achieves
success. The strategy of Syādvāda is victorious.
In this entire case, we have seen that the judge
remains completely impartial and vigilant about their
integrity. The understanding of Syādvāda requires
qualities such as impartiality, extraordinary
intelligence, and profound seriousness to deliver a
fair verdict.
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It has been previously stated that Syādvāda is a
supporter of truth and justice. In this case, the
Barrister presented the accused's defence using this
method of Syādvāda. If he had made a unilateral
statement to present the defence, it could not have
been called Syādvāda. Similarly, even in the verdict
given by the honourable judge, a thorough
application of this principle played a significant role,
which resulted in a successful outcome as evident
from the example provided.
Jain scholars consider Anekāntavāda and Syādvāda to
be extraordinary forms of knowledge and
philosophical understanding. This is a very profound
subject, and Jain scholars have prohibited the
dissemination of this knowledge to everyone. They
have laid down a condition that those whose intellect
is of a high calibre, who are seekers of liberation, who
seek to understand this philosophy for the attainment
of knowledge, and who are fully awake and deeply
serious about life and its goals, only such
distinguished aspirants are to be imparted with
knowledge of this subject. Jain philosophers, for
centuries, have adhered to this condition. As a result,
the widespread dissemination of this wonderful
philosophical knowledge has not occurred.
It is claimed that today we are living in the era of
rationalism. The satisfaction that prevailed in
different fields of life in the past is now replaced by
dissatisfaction. The world today, which you know, is
not content to sit satisfied. The thirst for discovering
new things and understanding them has now begun
to emerge.
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The time has now come to promote the doctrine of
Syādvāda openly in the market of curiosity. The
necessity of understanding this doctrine is greater
today than ever before. This emphasis was never
exaggerated before. Even by taking a little risk, the
promotion of this beneficial and rare philosophical
knowledge should now be done with full force.
Derived from the foundation of philosophical inquiry,
the understanding of Anekāntavāda can prove to be
highly beneficial in all situations, from the most
complex and challenging fields of philosophical
knowledge to practical domains. For those who use
this knowledge wisely, it brings abundant benefits
and prosperity.
What is written here in this book will surely evoke
feelings of reverence and curiosity in the minds of
readers, particularly regarding Jain religion and
philosophy. This curiosity will lead to an exploration
of other equally important subjects which I will
discuss in the following pages.

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CHAPTER 15

Five Types of Knowledge
What should be considered 'knowledge' is a
controversial question on its fundamental premise.
The thirst for knowledge, the aspiration to acquire
knowledge, the curiosity, and the efforts put forth for
it, have become common questions in today's era.
People listen to sermons, read books, and engage in
discussions and deliberations. The intense desire to
attain knowledge arises primarily from pursuing
happiness in this physical world. Learning new things
about various subjects and topics has become a
common practice today, showcasing the dominance
of human thought. This is a positive sign.
However, when it comes to understanding the true
nature of things, what will we gain if we strive
diligently but remain unaware of the object's
essence? Whatever we find, is it the same thing we
wanted or is it something else? How can that be
decided?
The Jain philosophers have formulated a statement
for attaining liberation (Mokṣa):
"Through knowledge and action, liberation can be
attained."
By considering knowledge and action together, a
clearer meaning can also be drawn that liberation can
be attained through action guided by knowledge.
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In this statement, if we substitute the word
'liberation' with any other word or thing we want to
attain, we still need to use the words 'knowledge' and
'action.' These words are eternal. Instead of these two
words, we can also use words like 'eternal ever' and
'eternal couple.'
In this world, both men and women are considered as
the two wheels of a chariot. These two wheels are
inseparable; both are equally important. Only
through both of them can the chariot move; however,
the combination of knowledge and action is so
essential and necessary that the pair of man-woman
will be considered trivial compared to the pair of
knowledge and action.
Be it the smallest or the easiest task of the physical
world or the most difficult task of the spiritual world
for the attainment of spiritual liberation of the soul,
without the unprecedented cooperation of
knowledge and action, it cannot be achieved.
A pair of faith and Intellect is of immense importance,
however, much more significant is the union of
knowledge-action pairs. If we separate these two,
nothing can be achieved. This is an inseparable pair.
If knowledge stands alone, it becomes as useless as a
miser's wealth. Similarly, action separated from
knowledge also becomes unproductive and useless.
For beginners, Jain philosophers have given a very
simple and beautiful explanation of knowledge and
action. 'Certain tasks need to be performed,' this
understanding is knowledge and actually performing
those tasks is action.

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For example, 'speaking untruth is a sin.' This
understanding is knowledge while refraining from
speaking falsehood is action. Similarly, 'telling the
truth is righteousness,' this understanding is
knowledge, and acting accordingly is action. Here we
understand that we should only speak the truth and
never tell lies. If we do not put such understanding,
known as knowledge, into action, then what is the
benefit of such knowledge? In short, if the action that
corresponds to knowledge is not performed, no real
benefit can be derived from that knowledge.
Similarly, what is righteousness, what is worth doing,
and what is worthy of abandoning, if we engage in any
action without understanding these, it will also
become meaningless and sometimes even harmful.
Without these two, we cannot make any progress.
Let's take a simple example. When cooking in the
kitchen, knowledge of various dishes and then the
effort i.e. action required to prepare them will
culminate in the preparation of a delightful meal.
Similarly, in this world, whatever we aspire to
achieve, accomplish, or renounce, whether in the
spiritual or physical realm, cannot be attained
without the combination of knowledge and action.
The phrase 'with the help of knowledge and action' is
powerful and meaningful. We could add a word that
represents the goal or achievement we're aiming for.
For example, we could say, "climbing the mountain
through knowledge and action," but not "mountain
through knowledge and action."

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This verse always applies universally and, applicable
to all objects of attainment. However, this method
must be understood considering other perspectives.
It would be more interesting if we add the word
'knowledge' behind this sentence. Both knowledge
and action are essential for acquiring knowledge. This
statement needs to be understood properly. Here we
divide knowledge into two categories. One is, 'to
attain is knowledge,' and the other is, 'knowledge is
necessary to attain it.' Here the former means, 'the
aim' and the latter means, 'the instrument.'
If one intends to travel from Mumbai to Tokyo,
knowledge of the routes is necessary. Simply
boarding any train, ship, or plane will not get you to
Tokyo. Here, first we decide that we want to go to
Tokyo, then we must find the appropriate routes to
get there. Depending on convenience and necessity,
we determine whether to take a ship or a plane based
on factors like resources and time. Then, the
necessary action, based on knowledge, is taken to
reach Tokyo.
We want to witness the sea. Therefore, where there is
an ocean or coast, we choose such places. Instead of
doing this, if we start trekking in the forests of Gir or
in the Himalayan Mountain ranges, will we be able to
witness the sea?
When we engage in 'knowledge through knowledge
and action,' these things become certain:
(i) We seek to acquire knowledge.
(ii) If we do not have the knowledge of the path to
acquire the knowledge we seek to acquire, then we
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cannot obtain that knowledge. Knowledge about the
process of acquiring knowledge is also a type of
knowledge itself. Therefore, by obtaining an
understanding of the pathway to acquire knowledge,
we gain knowledge.
(iii) By acquiring knowledge of the path to acquire
knowledge, we perform actions according to that
knowledge; hence, we become engaged and active.
Now, in this, there naturally arise several questions:
(i) Our motive behind acquiring knowledge.
(ii) The purity, innocence, and sanctity of this motive.
(iii) By gaining the knowledge we desire, will our
motive be fulfilled?
Before we acquire the necessary knowledge behind
our pure and innocent motives, it's necessary to
understand whether this knowledge will help us
acquire our desired motive. Without clarifying and
comprehending this point, if we engage in any work,
we may end up wasting our efforts, mistaking
illusions for knowledge.
Ignorance, too, is a form of knowledge. False
knowledge holds its place as a kind of understanding.
In today's world, recognizing one's ignorance is a
mark of awareness and wisdom. Acknowledging "I
am ignorant" is, in itself, a profound form of knowing.
There is a popular saying about the ancient
philosopher Socrates. Once, some people heard a
voice from the sky saying, "In this era, the wisest and
most knowledgeable person is Socrates." Upon
hearing this, they went to Socrates, told him about the
heard voice, and asked him, "Is this statement true?"
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After pondering for a while, Socrates gave a response
that is profound and worthy of contemplation. He
said:
"Yes, this statement holds true: I know nothing, yet I
know that I do not know." Thus, someone who
declares, "I am ignorant," stands on par with those
possessing great knowledge, for the curiosity to seek
understanding keeps them alive and vibrant.
However, this curiosity often leads to a great deal of
trouble. The reason is, the existence of false
knowledge (misconceptions) about this world is
there.
For this reason, whoever desires to attain knowledge
should first seek to understand what true knowledge
is. Therefore, one should first seek knowledge and
then action. The action here refers to effort.
To understand the distinction between true and false
knowledge, we should start by recognizing it by
'discrimination between good and bad.' Where does
this understanding come from? How does it arise?
For this, first and foremost, we must gain control
over ego. Until we break free from the notion that "I
know everything, what I understand is only the truth"
we will not progress; it is only when we discard this
notion will we be able to move forward.
The phrase 'Knowledge without a guru is futile' is not
meaningless. First and foremost, one has to become a
disciple. It is necessary to start this with a blank slate.
Today, almost everywhere, everyone appears to be a
'guru,' offering advice and teaching to everyone,
ready to give but not ready to take. And, most of the
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disciples don't come with discipleship but rather the
guruship. They will consider us their guru only until
we agree with or confirm their beliefs. If we say to
them, "Your thinking is wrong," from that very
moment, they will no longer consider us as their guru.
Perhaps they may not speak directly, but they will
start criticizing behind our backs. This is the influence
of ego.
A gentleman considers himself extremely humble and
free from ego. In conversations, they often say, "I
don't have any ego." He continually strives to teach
everyone he meets to renounce ego. Once someone
told him, "You are not what you think of yourself. You
are an ego-centric person." "What?" he asks. Startled,
and looking straight into the person's eyes, he lost his
temper and his eyes turned red.
Such incidents are common nowadays. We need to
come back to the original point of discussion.
After determining the cause of acquiring knowledge,
whether the path to attain that knowledge can lead us
to our desired goal, and whether that knowledge is
true or false, without making sure of these, we cannot
take a single step forward. However, this task of
verification is not easy. It is extremely challenging.
Wherever you look, you see people sitting in the
market of knowledge. Signs displaying "Come here,
we have true knowledge with us, everything else is
false" are hanging everywhere, where should one go?
Whom should one approach?
Real-God, Real-Guru, and Real-Religion - these three
words have become important due to the situation
mentioned above.
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When a garment is torn, we seek a skilled tailor to
mend it. But if the fabric itself is poor in quality, what
response can we expect? Similarly, if we approach a
cobbler with excellent fabric and ask them to make a
shirt, what could be the result?
If we don't cultivate our own curiosity in a pure and
egoless manner, then, how much can a Dev, a Guru, or
Dharma help us? And when we see hangings like,
'Only we have Real-God, Real-Guru, and RealReligion', everywhere, then, how will we determine
who is real and who is not?
"Even God holds a love for his praise," is a saying. All
the brightness of a person becomes secondary in the
presence of his praise. Those who often tell us, "You
are a very good person," we count them as good
people. Those who praise us, we like them, similarly,
when a Guru who praises us says, "You are religious,
you are devoted to religion, you have a high level of
ability," we also like them. Later, the path that this
Guru shows us also seems good and true to us.
From this discussion, we should understand that by
eliminating both attachment to praise and ego, we
should set out in search of Sudeva, Suguru, Sudharma,
and Samyag Jñāna (True Knowledge). If we try to
understand the doctrine of Syādvāda and
Anekāntavāda, then we will receive much assistance
in understanding what true knowledge is and what
the true path to attain it is. We will see now what the
philosophy of Jainism wants to say about knowledge.
Jain philosophers have divided knowledge into two
main categories:
i. Samyag (true) knowledge.
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ii. Mithyā (false) knowledge.
The scholars have further subdivided Samyag
Jñāna into five categories.
i. Mati Jñāna
ii. Ṡruta Jñāna
iii. Avadhi Jñāna
iv. Manahparyava Jñāna
v. Kevala Jñāna
Three types of Mithyā Jñāna (False Knowledge)
are identified:
i. Mati Ajñāna
ii. Ṡruta Ajñāna
iii. Vibhaṅga Ajñāna
There are many other sub-divisions within Samyag
(True) and Mithyā (False) knowledge. We are
concerned with true knowledge therefore, we will
explore the five main types of Samyag Jñāna .
Mati Jñāna: Knowledge obtained through the senses
and mind is called Mati Jñāna.
Ṡruta Jñāna: Knowledge acquired based on words or
scriptures is termed as Ṡruta Jñāna.
Avadhi Jñāna: This is the Knowledge acquired without
the aid of physical senses and the mind. In this, the
soul directly perceives the knowledge about the
characteristics of tangible substances within the limit
of dravya, kṡetra, and kāla.
Manahparyava Jñāna: This Knowledge is perceived
directly without the help of senses and mind. As per
this, one can visualize the things going on in the minds
of humans and animals that possess all the 5 senses.

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Kevala Jñāna: Kevala (Omniscience) is the highest
level of knowledge that can be attained by a soul. It is
absolute knowledge. Nothing remains to be unknown
after attaining Kevala. A kevalī can comprehend and
visualize everything in the universe at all times - past,
present, and future.
This is complete knowledge (omniscience) and those
who attain this knowledge are referred to as Sarvajńa
or kevalī. The complete knowledge of the soul, which
is in the form of self-nature, manifests entirely within
it. This is not just self-knowledge but encompasses
the entirety of the universe and all its creations,
making it the ultimate, complete knowledge.
Out of the 5, the first two types of knowledge, Mati
and Ṡruta, are indirect knowledge because they
involve the senses and the mind as intermediaries.
The last three, Avadhi, Manahparyava, and Kevala, are
direct knowledge; because in these, the soul attains
self-evident and direct knowledge without any kind
of medium.
When we contemplated the sources of knowledge, we
classified perception achieved through the senses
and mind as 'Pratyakṣa' evidence. It's explained here
that both Mati and Ṡruta rely on the assistance of the
senses and mind, hence categorized as Parokṣa Jñāna
or indirect knowledge. The reason for this apparent
contradiction lies in the distinction between practical
and spiritual matters, where there is a difference. In
practical affairs, we replace indirect knowledge with
direct knowledge because the knowledge gained
through the senses is termed as direct rather than
indirect. However, in the spiritual domain, on a higher
level, the situation changes. In practical life, we rely
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solely on the support of the senses and mind. In the
realm of spiritual development, by transcending the
senses and mind, and gaining complete control over
them, the aim is to manifest the pure essence of the
self, known as self-realization.
Jain philosophy distinguishes between two types of
direct evidence based on two separate perspectives:
the senses and mind on one side, and the soul on the
other. These are categorized as 'Sāmvyavahārika
Pratyakṣa' (empirical perception) and 'Pārmārthika
Pratyakṣa' (transcendental perception) respectively.
Knowledge acquired through the senses and mind is
considered indirect in the spiritual domain. However,
in the practical realm, it is classified as direct, also
known as empirical perception. When, what is
termed direct knowledge in the spiritual realm, it is
perceived as transcendental perception. Knowledge
which is revealed, obtained without the assistance of
the senses and mind, is termed as true direct
knowledge. This is because it is an inherent attribute
of the soul, and when knowledge occurs within the
soul without the aid of the senses and mind, it
becomes true direct evidence. In the scriptures, it is
known as 'Pārmārthika Pratyakṣa.' In this meaning,
Mati and Ṡruta are both forms of Parokṣa (indirect
knowledge).
Here,
we
classify
'Avadhi,
Manahparyava, and Kevala' as Pratyakṣa (direct
knowledge). However, within this classification, there
are two divisions. Avadhi and Manahparyava are
termed as Deṡa Pratyakṣa or Anṡa Pratyakṣa (partial
direct knowledge). Kevala is termed as Sakala
Pratyakṣa or Púrṇa Pratyakṣa (complete direct
knowledge).
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Avadhi and Manahparyava do not know all
substances and all alternatives; hence, these two
pieces of knowledge are incomplete as compared to
Kevala. Therefore, they are termed as partial direct
knowledge. But this does not mean that these two
types of knowledge are less pure or less important. As
compared to Mati and Ṡruta, Avadhi and
Manahparyava have a very high status.
Nowadays, the state commonly identified by terms
such as 'self-realization' or 'liberation in life' is more
likely the Mati stage. By harnessing the powers of the
mind, one can achieve significant spiritual
development and thereby attain extraordinary and
fantastic results. Some people count the experiences
obtained in this manner as 'self-realization'.
However, this state is merely a stage of intellectual
knowledge (Mati), implying that it is only a primary
stage of spiritual development. There is also room for
false knowledge within it.
The human mind is a vast subject. Its power is
limitless. Through control and regulation of the mind,
one can understand and comprehend many things.
The mind encompasses one's own eyes, ears, nose,
tongue, and skin. All of these are subtle and hence not
accessible to the physical senses. Through various
ways like yoga, devotion, concentration, etc., one can
achieve limitless progress to the mind's power.
Without the assistance of eyes, the mind can
understand shapes and forms. Without the help of the
ears, it can comprehend distant conversations. Even
without the aid of the nose and touch, the mind can
experience smell and touch. The mind can even read
the thoughts of other individuals.
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By nurturing this extraordinary power of the mind,
individuals sometimes effortlessly become 'great
souls' in this world. Devotees often gather around
powerful spiritual figures. As they immerse
themselves in worldly desires, it becomes an obstacle
to the spiritual development of the so-called social
figure. What is the factor of surprise in it? Sometimes,
success breeds arrogance in these individuals,
leading to a sense of superiority. They start
recognizing themselves as the initiators of religion,
God, or a divine figure.
Yet, those who remain unaffected by such illusions
and instead focus on liberating their minds, entering
the realm of pure consciousness, find a path to true
progress and enlightenment. For others, caught in the
cycle of birth and death, this journey remains elusive.
If this concept is understood quickly, then it can be
very helpful in understanding and achieving Sudeva,
Suguru, and Sudharma. If we cannot be completely
free from physical desires and worldly temptations
even for a moment, then what is so surprising in
considering the so-called and already great souls as
God on Earth? However, from a spiritual perspective,
knowledge acquired through the mind is indirect
knowledge, and only those who have attained direct
knowledge can provide guidance. If we understand
this much, then we will not be amazed by miracles or
dazzled by miracles, nor will we be tempted by them.
Another point to remember is that even in the
spiritual world, the possibility of false or opposite
knowledge exists in both Mati and Ṡruta. Even if the
mind is powerful, still there are chances of it
remaining ignorant. If Ṡruta Jñāna is true, then entry
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into the field of the soul i.e., direct knowledge
becomes possible. However, if it is false or opposite,
then instead of development, regression begins from
there. It leads to the loss of progress and, as a result,
one has to start from where they were. This is a very
understandable matter.
The power of the human mind to perform miracles is
not the means of spiritual development. As we
progress through spiritual practices, in the course of
which our development unfolds, it is natural for the
power of the mind to awaken, and occasionally to
demonstrate some miracles. It is a state similar to the
development state of a flower, fruit, or tree. This is not
the goal. It is not even the means of liberation of the
soul. It is a state of bondage, deception, and
temptation. If caught up in it, then we are at a loss.
How can this be understood better?
Previously, we discussed 'knowledge through action.'
If we understood the crux of this, then the abovementioned matter can be understood completely.
This is the reason why we require a true religion or a
true guru. To get their support, we need
discriminatory knowledge. That knowledge and the
required path are shown by Anekāntavāda and
Syādvāda as a part of Jain philosophy.
We don't expect blind belief in what we're saying, it's
not about blindly following the guru's words like,
"Whatever I say is the only right thing." Instead, we
encourage understanding through appropriate
means and personal experience. True knowledge
comes from direct experience, not indirect sources,
and it should be personally witnessed.
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The experiences we have through the help of
the senses and the mind are indirect experiences;
even if they occur on the right path, they are still
incomplete experiences. A complete experience can
happen only through the soul, without the help of any
external medium or assistance. This experience alone
is direct; nothing else.
In politics, for democracy, there is a saying, "of the
people, by the people, for the people." Similarly, in the
field of spirituality, the experience we seek to attain
should be "of the soul, by the soul and for the soul."
This is how self-realization should be perceived.
Through the lens of political philosophy, eminent
thinkers have envisioned the highest ideals of
complete governance and enlightened rule, stating
that "true sovereignty does not necessarily lie in any
form of political structure; rather, it resides in the
people themselves living a noble, virtuous life
without the need for any kind of state apparatus such
as police, military, courts, or even the concept of a
state. When the sentiment of Ṡiva Mastu Sarva
Jagatah (May all beings be happy; may all beings be
peaceful) adorns human society, it transcends
selfishness and narrow-mindedness, embracing the
ultimate truth and universal goodwill. This is the real,
direct democracy.
When equality is embraced, then the state of true and
direct democracy is achieved, both in the political
sphere as well as in the spiritual realm.
In the spiritual domain, the mechanism driven by the
senses and the mind is replaced by the self-operated
mechanism of the soul itself, functioning directly and
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independently. There is no need for any mechanism,
authority, power, or medium; this is the ultimate
spiritual goal for human life. It is where the pursuit of
knowledge leads us, and the attainment of knowledge
becomes the means to validate the inherent potential
of the soul.
Instead, we find ourselves wandering. Our attention
is not directed towards what truly matters, but rather
towards the grasp of our senses and desires, which
have rendered us spiritually inert. We accept what is
untrue as true and what is true as untrue, without
realizing it. We remain indifferent to what truly
matters.
The types of knowledge described by Jain
philosophers are contemplated here. It becomes
apparent that the knowledge accessible to us is
rational and scientific. There is no room for blind faith
or solitary speculation. Just as experiments are
conducted in scientific laboratories, similar
experiments can be conducted in the laboratory of
our souls, where we can experience accuracy,
meaningfulness, and productivity.
From this contemplation on knowledge, we extract
the understanding that true knowledge is
experiential knowledge. Regardless of whether it is
indirect or direct, knowledge is essentially an
experience. We must now accept this fact.
Instead of this, what do we find in this world?
Transitioning from the spiritual realm to the practical
realm, we will realize that here too, there exists a
distinction between knowledge and experience.

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When we address someone as 'knowledgeable' in
practical life, most of them are nothing but a vast
repository of encyclopaedia-like information. What
they have is not knowledge but merely information;
and even that, if compared to available books or
encyclopaedias, it is scanty. Many who are identified
by the name 'knowledgeable' may possess only a
small fraction of true experience.
Why do we engage in accumulating information and
then fail to put it into practice? What benefit do we
derive from all our efforts if we keep the information
recognized as knowledge amassed in our minds
without applying it in our actions? Nothing.
Therefore, wise men have said that instead of having
an ocean of information known as knowledge, it is
better to have a drop of experience in practical life.
The one who transforms knowledge into experience
is truly great.
Hence, the choice of knowledge we make to achieve
our goals, which means to validate our reasons,
should lead us towards direct experience and should
be right. We should select the right path for the
attainment of knowledge. Our intention should be
pure, noble, and spiritual. Upon thoughtful
consideration, we will now understand that:
• True knowledge is the philosophy of Anekānta.
• The true path is Syādvāda.
• The true means is the direct experience of the
soul's true nature.

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CHAPTER 16

Karma
'Karma' is a term that signifies Kriyā (action),
indicating that there is action even in a state of
stillness, just as there is action in motion.
Two types of kriyā (actions) are described here: (1)
Dravyakriyā (physical action) and (2) Bhāvakriyā
(mental action). Dravyakriyā refers to actions
performed through the body and senses, also known
as physical actions. Bhāvakriyā, on the other hand,
refers to actions carried out by the mind, such as
thoughts, and emotions like attachment, and
aversion. We can also call this an internal action.
Now, when it comes to karma, if we were to ask a
common person who walks on the streets, they might
answer, "Whatever actions we perform are karma."
While a little more knowledgeable person will say,
"Your actions lead to your karma. You reap what you
sow."
Indeed, the practical understanding of karma is
universal and pervasive; however, the scholarly
understanding of karma is not widely known, not
widely spread.
According to the understanding of Philosophy,
"Karma is not just any action or behaviour; it is an
entity. It is a substance of matter. It consists of its

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material particles. These particles are called the
karma vargaṇā (particles of karma)."
Through mind, speech, and body, whatever actions
we perform are considered activities. Because of
these activities, karma vargaṇā which pervades the
universe, gets attracted and attached to the soul.
When these particles bind the soul, they are known as
'karmic bondage.'
Therefore, from the perspective of philosophy, the
specific formation of matter through action is termed
karma. In this action, after the activity is performed
through mind, speech, and body, there is also the
inclusion of activity related to mithyātva, avirati,
kaṣāya into the soul.
According to the types of actions of the mind, speech,
and body, the accumulation of karmic particles
occurs, which binds and affects the soul. Thus, the
aggregation of particles attracted and chosen by the
soul through actions or activities is referred to as
'karma' in scriptural definitions.
In this context, there are two types: 'dravya'
(substance) and 'bhāva' (mental disposition). The
karmic particles bound to the soul are termed as
dravya karma, while the qualitative results such as
attachment and aversion in the soul are termed as
'bhāva karma.' Both types of karmas have a causeand-effect relationship with each other. The activity
of bhāva karma leads to dravya karma, and the
activity of dravya karma leads to bhāva karma.
This karmic process has been functioning since time
immemorial; it continues to operate until eternity.
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What we call life is also just an action. Therefore, from
this perspective, life itself is also karma.
According to the philosophers, there are two types of
soul. These are termed 'Liberated Soul' and 'Bound
Soul.' Here, the term liberated implies karma-free.
The relationship of the soul with karma is also
eternal, just like the eternal existence of the universe.
However, when the soul attains liberation, its
relationship with karma ceases to exist. This implies
that until all karmas are exhausted, the soul is not
'liberated.'
So, as long as the soul wanders in any body, until then,
it continues to perform action. This results in birth,
life, death, and subsequent rebirths across 84 lakh
yoni (the favourable situation for a living being to
take birth), rotating between heaven, earth, and hell.
In the earlier chapter, while discussing 5 reasons, we
see karma as the underlying cause of any event to
take place. It is perceived as the primary cause behind
the soul's worldly experiences, attachment to the
body, likes and dislikes, happiness, and sorrows.
We cannot see 'karma' through our eyes. It is the
subtle form of matter known as Pudgala,
imperceptible to the senses.
According to Jain philosophy, which outlines the
fundamental constituents of the entire universe,
Pudgala is also considered one of the substances. It is
described as a collection of extremely subtle particles,
including atoms and sub-atoms, within this Pudgala
substance. This substance exhibits various
contradictory qualities and attributes.
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In modern science, the tools are created to observe
even finer particles but have not yet reached the level
of detecting the most subtle and sub-subatomic
particles. Just like other subatomic particles, karma is
also a collection of extremely subtler-subtlest
particles, with properties of getting associated and
dissociated. Physical science currently lacks the
means to perceive these. There was a time when all
science enthusiasts did not accept this. However,
today they do not reject it.
Jain philosophers have been saying this for millions of
years. Sound is also a part of Pudgala. It is a group of
matter. At one time, this idea was not accepted by
scientists. When research was done to record sound
on gramophone records, the whole world accepted
this idea.
Without the help of wires, with the advent of wireless,
a revolutionary era of research began in the field of
science. What we speak in Mumbai can resonate
across the entire world in a matter of moments,
thousands of miles away, through scientific
instruments. After experiencing this, it is understood
that the subtlest of matter, akin to subatomic
particles, does exist in this world. This concept from
Jain philosophy has been widely accepted.
Similarly, karma is also a group of Pudgala, a
substance. Although this concept may not be accepted
by the scientific community today, sooner or later, the
acceptance cannot be avoided by the scholar.
In Jain philosophy, 'thought' is also considered a form
of substance. In a pure elemental sense, 'thought' is
the activity of subtle substances in the mind. Just as
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speech is the activity of substance, thoughts are also
recognized by the term 'mental processes' and are
considered the activity of substances identified as
Mano Vargaṇā.
Emotional activity occurs through the mind, where
the predominance is of thoughts. Within the mind,
there are two divisions: 'bhāva-mana' (mind
concerned with emotions) and 'dravya-mana' (mind
concerned with physical structure). Here, dravyamana is associated with substance, not with
emotions. The substantial mind is material, while the
bhāva-mana is associated with a state of feelings and
emotions.
If we were to interpret the term 'Pudgala' directly, it
could be said that it is a thing that has the attributes
like purāṇa (that can be gathered), galana (that can
be separated), forms, taste, smell, touch, etc.
If we accept that Pudgala is only a substance which
can be seen by the naked eye or observed through
human-made instruments in laboratories, then that
would mean the end of human research; what
humans perceive becomes the only reality, and
nothing beyond that could be acknowledged. We
wouldn't be able to accept this. No wise person would
consider such a conclusion as acceptable.
Today, through the ongoing research and
experimentation conducted by science, which is
continuously yielding new findings and introducing
innovative practices, we are presented with a clear
and undeniable reality, akin to a shining lamp. The
clear and certain fact remains that "there is still much
to know."
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If we think carefully, we will realize that through new
research, whatever has been presented to us isn't
entirely new. We haven't encountered anything new
about the nature of the world that wasn't already
spoken about by wise and knowledgeable beings
thousands of years ago and documented in
the scriptures.
In recent times, the excavation of remnants from
ancient civilizations, such as the remains of ancient
cities, has brought to light the production of
substances similar to plastic and bakelite, which were
thought to be recent innovations.
This revelation doesn't aim to degrade modern
science. What they discovered, revealed, and
continue to explore today is a testament to the
enduring intellectual prowess they possess. Our
sincere appreciation for the Scientists, who have
worked for the highest benefactors of humanity.
However, we cannot overlook the fact that the
instruments of human destruction are very
dangerous inventions by them. Whether in the 20th
century or throughout all time, scientific research
stands as a beacon in the annals of human intellectual
history, and this fact cannot be denied.
It's unfortunate that instead of seeking fleeting and
perishable pleasures, if human intellect had been
devoted to the pursuit of ultimate and eternal
happiness, then rather than instilling fear and terror
in the existence of human society, the world could
have been united through the transformative joy and
bliss brought forth by divine instruments of supreme
delight.
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Learning about the methods of these scientists'
research can be quite intriguing. Typically, it begins
with making assumptions based on two types of
beliefs. One assumption, believing that 'a certain
thing exists this way,' and the other assumption,
believing that 'the thing does not exist this way.'
This contains some fascinating insights. Often,
important discoveries have come from the belief of its
non-existence, rather than faith. Many times, strong
convictions have emerged from efforts to prove its
non-existence. When we don't believe, we make
efforts to prove it, which ultimately strengthens our
beliefs.
In 1492, when Columbus set out to discover Bhārata,
he discovered the American continent. Information
about the route through land and trade with Bhārata
was readily available to Europeans, but at that time,
no one knew about the western hemisphere. In this
twist of fate, the interaction between the populations
living on both hemispheres was destined, influenced
by the wheel of time. Columbus became an
instrument of destiny, turning human curiosity into a
quest, and dragging him to the west instead of the
east. This serves as a perfect example of the profound
impact of five significant causes!
The outcome of Columbus's expedition illustrates the
diligent efforts of a person guided by noble
aspirations, along with other four reasons, to receive
some fruits; whether it's Bhārata or America. One
may have stumbled upon diamonds while searching
for the coals.

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Isn't human curiosity marvelous? How remarkable is
human curiosity! Believing that something exists or
should exist, one makes an effort to prove it; and
believing that something does not exist, one also
makes an effort to prove, 'it must not be like that'.
All science students know about this. Assuming that
something 'does not exist', they begin and conduct
experiments in their laboratories and then reach the
conclusion that it 'does exist'. Science students
conduct practical experiments in their laboratories
using many different methods. One of them is as
follows: A student takes a piece of paper and believes
that 'this is not paper'. Then, after conducting
experiments and in-depth analysis, they concluded
that 'this is paper'. Initially, they make assumptions of
non-existence and then correct these assumptions
based on their findings. The discussion about the
paper is just an example to illustrate this method.
In this manner, those who conduct experiments
based on the assumption of 'yes' or 'no' do indeed
yield some results. Failure is also a result, and for the
truly determined individuals, it is the precursor to
success.
Therefore, we must desire that scientific research
continues, but is there any need to reveal that our
desire should align with the sentiment of human
welfare?
In this world, the question is whether the
understanding of sukṣma (subtle) substances can be
achieved through physical laboratories. For this
purpose, there is no other way but through 'Ātmika
Anubhāva,' (self-experience). Today, what can be
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called as sukṣma, science has reached even the level
of atoms and subatomic particles. These are all
tangible (material) substances. Among these, the
ones that are subtler and subtlest, the experimental
discovery of it is not impossible to achieve.
In actions and thoughts, the subtlest of particles is not
only proven by scripture but also by experiential
evidence. Modern scientists, whether attempting to
conduct experiments by assuming 'This is Pudgala' or
by striving to prove 'this is not Pudgala', will
ultimately benefit humanity, there is no doubt in that.
Similarly, because the Pudgala are extremely sukṣma
(subtlest substances), and because they cannot
become the object of the senses, the efforts to
perceive them are unlikely to bear fruit.
However, it is rightful to hope that the hard work of
modern scientists will lead them to one or the other
results in this regard. While science accepts the
existence of physical particles in the body, research
on the particles of karma would not go in vain. Atleast
by conducting such studies, ultimately, they will be
attracted towards spiritual laboratories.
All the activities, peculiarities, complexities, and
development or degradation of this world are
attributed to 'karma,' and there is currently no
disagreement on this matter. Numerous significant
texts have been written on the science of karma. Some
people consider karma to be the sole cause for all the
activities of this world, deeming all the actions of the
world to be the result of karma alone. This topic has
been written about since ancient times, continues to
be written about, and will remain a subject of writing.
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Moreover, Jain literature available on karma is so
vast, profound, and extensive that it is unparalleled
anywhere in the world. When we read the
karmagranthas (scriptures on karma) written by Jain
monks, we are astonished and overwhelmed by the
abundance of details. We find so many intricacies in
the discussion of karma that we are fascinated. The
minute analysis of karma is found only in Jain
literature. This fact has now been acknowledged
worldwide. The detailed description and complete
details of the science of karma are found only in Jain
literature.
The relationship between the soul and the karmic
particles, as well as the unfathomable and boundless
play of Pudgala, is such a vast subject that specialized
capabilities are required just to comprehend it.
Literature that fully explains this subject and makes it
easily understandable is still alive in Jain philosophy
today. This is a great fortune for both us and the
world.
Karma, as a concept, and the fact that karma alone
governs much of the world's happiness, sorrow,
equality, inequality, and more, is now universally
accepted. Even the proponents of theism, when they
say, "Sitting as a mere spectator, Rama distributes
everyone's rewards according to their deeds," are
also referring to this concept of karma. In this verse,
the term 'deed' indicates karma.
The relationship between the soul and karma is an
eternal struggle. It is often described as a 'tug of war,'
pulling in opposite directions, representing a game
that has been played between the soul and karma
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since time immemorial. The true beginning of this
game is when the soul sets out on the path of
liberation, and from that moment, it becomes
comprehensible.
Kartā and bhoktā (doer and bearer) of Karma are the
soul itself. The power to become liberated from
karma is also the soul's power. The soul experiences
all sensations of pleasure and pain. The reasons for
these experiences are also known to the soul.
However, this power of knowing has been obscured
by the soul's own karmas, which Jain philosophers
refer to as 'obscuring karmas.' Through such actions,
the soul itself creates its difficulties. Soul's own
Antrāya karmas prevent one in its own development,
in the manifestation of its pure form, and spiritual
progress.
When a child or an animal is pricked by a thorn, the
pain experienced is not just associated with the body
alone; it is associated with the soul. Because if this
connection were not with the soul but only with the
body, then even a lifeless body would experience such
sensations. This does not happen. On a typical day,
when a person gets slightly burnt by a matchstick,
they react. However, when the entire body is reduced
to ashes in the crematorium, even in that state, there
is no reaction, nor does the thorn cause any
discomfort. All sensations of pleasure and pain, all
consciousness, are not with the body but with the
soul. The conscious entity residing in the inert body is
associated with the soul. To understand this and to
accept it, just one example is enough. Many examples
could be provided to explain this, but today, it is
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unnecessary to elaborate extensively on this matter,
as this concept has been widely accepted.
The soul is of the nature of consciousness, while
the body is non-living. Karma, being a form of
Pudgala, is inherently non-living, like the material
constituents of the body. The conscious soul residing
in the body is disturbed and influenced by these
karmic particles which have been binding the soul
since time immemorial.
Due to the strength of karma, one cannot escape from
it. However, the soul can understand the concept of
'we should and can escape from this even then'. When
the power of karma becomes strong, one forgets the
concept of 'escaping.' As a result of repeated actions
and experiences, the one keeps revolving in the
endless struggle between the soul and karma.
Sometimes, what the soul desires, it cannot attain,
even with effort, it is unable to attain it. For example,
two disciples of the same guru work equally hard; one
becomes enlightened, and the other remains
unlearned. The effort of the latter is not any less;
however, he is not able to attain the knowledge. Here,
the karma which is responsible for such a hindrance
is termed as 'Jñānāvaraṇiya karma' by Jain
philosophers. However, karma that perpetually
obstructs him now, would not let it happen always.
The boundaries of time to shed off that karma depend
on the efforts of a soul.
The classification of karma, as done by Jain
philosophers, reveals the fundamental eight types of
karma, followed by 158 sub-categories. There are
uncountable sub-categories to it.
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Among these, the eight main types of karma include
'Jñānāvaraṇiya karma', which veils the soul's
inherent knowledge qualities and does not allow
them to manifest. It hides the soul's knowledge
attributes from all directions, like a moonless night
covers the Earth with a black, thick layer. Sometimes,
it deludes the soul into ignorance, while at other
times, it dims the desire for acquiring knowledge, the
desire for gaining enlightenment.
The effects of this karma i.e. degree and extent could
have minimal or maximum impact. According to these
factors, it obstructs the soul's quality to know.
The second main type of karma is identified by the
name 'Darṡanāvaraṇiya karma.' This karma obstructs
the soul's power to see. It obstructs even the
awakened state of the soul. There's also a degree and
extent to this.
The third main type of karma is identified by the
name 'Mohaniya karma.' Moha is a formidable enemy
of the soul. It distorts the soul's pure nature. Due to
this, the cause of suffering appears to be happiness. It
deludes the soul into attachment, thus leading it
astray. These are two types of mohaniya karma
known as 'Darṡana mohaniya karma' and 'Cāritra
mohaniya karma.'
Darṡana mohaniya karma obstructs the soul's
inclination towards true knowledge, creating
confusion in the understanding of reality. Cāritra
mohaniya karma hinders dispassion, giving rise to
attachment, aversion, jealousy, deceit, malice, and
other such emotions, fostering desires and delusions.
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The fourth type of karma is known as 'Antarāya
karma.' Through this karma, obstacles arise in
virtuous actions. It creates hindrances in the
acquisition of objects for charity and enjoyment. The
customary practice of conducting a ritual to dilute the
effect of this karma is a common Jain tradition.
Behind the performance of this ritual lies the belief
that it helps in dispelling obstacles caused by
antarāya karma, allowing the soul to remain pure.
The purification of intentions is considered a kind of
auspicious karma, as it helps counteract the adverse
effects of antarāya karma. Furthermore, through
devotion to Tīrthaṅkara Arihaṅta and austerity,
liberation can also be attained from this karma.
These four karmas are identified as 'Ghāti-karma.'
The term Ghāti-karma is used because these karmas
have the potential to destroy the essential qualities of
the soul due to their destructive power.
The fifth main type of karma is referred to as 'āyuṣya
karma.' This karma determines how long the soul will
remain in a particular body while roaming across four
gati.
The sixth main type of karma is called 'Nāma karma.'
This karma determines the specific characteristics
such as the body shape, form, and color in which the
soul will be mandated by this karma. The soul's
attributes such as body, form, color, senses, behavior,
characteristics, fortune, misfortune, subtlety, or
grossness are determined by the Nāma Karma.
The seventh main type of karma is identified as 'Gotra
karma.' This karma is responsible for determining the
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birth in different levels such as revered or nonrevered caste.
The eighth main type of karma is known as 'Vedaniya
karma.' This karma affects the soul by imparting
feelings of pleasure and pain. It is divided into two
categories: 'ṡātāvedaniya' (feelings of pleasure) and
aṡātāvedaniya (feelings of pain), which are Jain
philosophical terms. Even sensations like hunger and
thirst that we experience are considered one form of
aṡātāvedaniya karma for the soul.
The last four karmas are referred to as 'aghāti
karmas'. These karmas do not directly affect the
primary attributes of the soul; instead, they regulate
its movement. They determine in which realm the
soul will reside, whether it will inhabit the body of a
monkey, a human, or any other form. They decide
whether one will be born as a beggar, wealthy person,
or a scholar, and what kinds of experiences of
pleasure and pain the soul will undergo, whether it
will reside in pleasant or unpleasant circumstances.
They do not directly contradict the soul's primary
qualities. These karmas are not directly obstructive
or harmful to these qualities.
So, these are called aghāti karmas; however, these
karmas incite or stimulate ghāti karmas.
The eight main types of karmas are described by Jain
philosophers. To attain liberation, the soul must be
free from the bondage of karma. When a soul gets free
from the cycle of birth and death, it achieves
liberation. Only after the kṣaya (destruction) of these
eight karmas that the soul attains the state of Siddhapada.
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After the destruction of the first four karmas, Jain
Tīrthaṅkaras attain omniscience. The soul becomes
the Paramātma (Supreme Soul), and Kevalajañāna
(Omniscience) manifests after the destruction of the
first four karma. After attaining Kevalajañāna, the
supreme soul imparts knowledge to the living beings
in the form of Samyagjñāna (Right Knowledge),
Samyagdarṡana (Right Vision), and Samyagcāritra
(Right Conduct). During this time, four aghātikarmas are still there on the soul of the supreme soul.
Aghāti karmas do not obstruct the basic quality of the
soul. When the time comes for the Tīrthaṅkara soul to
leave the body by experiencing the effects and closing
down the account of the remaining four aghāti
karmas, they attain liberation.
When Tīrthaṅkara attain omniscience, they perceive
and understand all material substances, both tangible
and intangible, along with their inherent
contradictions. When a Tīrthaṅkara attains
Kevalajñāna, he understands rūpī (visible), arūpī
(invisible), sukṣma (subtle) and sthūla (gross objects),
as well as all of its multiple and opposite properties.
Without reaching that level, this knowledge cannot be
obtained. With the intention of kindness, and to make
the world aware of it, they have shown us a way
which is Syādvāda.
The knowledge directly acquired by Tīrthaṅkara can
be understood by all beings, considering their
capability in terms of matter, time, space, and
characteristics. This knowledge is obtained through
Syādvāda. The particular importance of Syādvāda lies
in the fact that: "Whatever the omniscient knows
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directly through Pratyakṣa Jñāna, is also known
indirectly through Syādvāda. Both kevalajñāna and
syādvāda are illuminative in nature; one is direct and
the other indirect. In other words, Parokṣa Jñāna
(indirect knowledge) obtained by Syādvāda, becomes
Pratyakṣa (direct) by kevalajñāna."
This statement is true. In other philosophies, the
great souls who come to know the truth through their
experiences, write according to their experience. For
humans, apart from faith, there is no other means.
Omniscients have benefited the world through their
direct experiences, which can be understood
indirectly, even by scientific or philosophical
methods, in a way that is accessible to the intellect.
This method is called Syādvāda. Everyone is invited to
see, know, and understand it; we can offer it without
hesitation and with complete confidence. However,
one should approach it with sincere faith and then
examine it critically.
A notable point to remember is that this process,
wherein the soul can perform actions, is possible only
when embodied in a human form. Destroying all
karmas isn't just possible for other living beings,
except for humans. Ekendriya (living beings with only
one sense) upto tiryaṅca paṅcendriya (animals with 5
senses) cannot manifest this power of the soul.
As a result, when experiencing human existence, the
soul attains a state of utmost elevation during its
journey. The soul, even if assuming the form of a
celestial being in heaven or a divine being in higher
realms, cannot exert extraordinary efforts there for
its liberation. It is only possible when the soul
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incarnates into a human body to attain liberation
from the cycle of birth and death. The human body is
the most suitable instrument for the soul's liberation,
and without it, the soul cannot be redeemed.
The human body, the luminous side of human
existence, is indeed bright, but there is another side
to it. The body is the highest means for the soul's
salvation, providing a path to liberation, yet it can also
lead to naraka (hell). In this life, the human body can
deepen karma or increase its bondage, causing the
soul to experience intense struggles. It is within this
human existence that the soul feels the full weight of
karma and the effort to transcend it.
One might ask: Why is it so? Liberation can be
attained only from the human realm, and why not
from any other realm?
The answer to this is simple and straightforward. All
the ingredients like discernment, contemplation,
renunciation, detachment, and the power of speech,
along with all other skills and virtues, reside within
the human body where the soul dwells. Now, in which
other body could they be found? The creative energy,
which is as much as in the human body, exists in
which other body? The soul, along with the supreme
medium, will endure for its liberation.
An airplane takes us higher and higher into the sky.
But if it breaks there, one can hardly find the remains
of the bones. Similarly, by using this human life
properly, the soul can manifest its highest qualities;
or by misusing it, the soul deteriorates itself. Even the
extreme worst situation can arise. Except for humans,
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no other being in any other realm has the potential for
such drastic deterioration of the soul.
In all of the soul's wanderings, the karma that plays
an important role is classified simply as punya
(virtue) and pāpa (sin).
Once, a spiritual seeker approached a saintly person
seeking a concise explanation about sin and virtue.
The seeker asked the saint to explain in just two
sentences and within eight letters each. The saint
replied:
"परोपकारः पुण्याय, पापाय परपीडनम्" (Harming others is a sin.
Helping others is a virtue)
In essence, "Virtue is attained through benevolence,
while sin is incurred by causing harm to others. Any
action that causes pain or suffering to others is
considered sinful, while thinking of the welfare of
others and nurturing feelings of compassion is
virtuous." These two sentences encompass profound
understanding.
Virtuous deeds provide both material resources and
spiritual enlightenment to the soul. Sinful actions, on
the other hand, subject the soul to physical and
spiritual
distress.
Jain
philosophers
have
meticulously analyzed the intricacies of actions in
both virtuous and sinful domains.
Punyānubaṅdhi punya, punyānubaṅdhi pāpa,
pāpānubaṅdhi punya, pāpānubaṅdhi pāpa, etc. are
concepts found in greater detail in Jain philosophy.
(Punyānubaṅdhi punya refers to the accumulation of
new merits, i.e., the rise of virtue even in affluent
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circumstances. Likewise, the other three also should
be understood).
The karmas, which bind the soul through the body,
i.e., the senses, are lesser when compared to the
karmas that bind the soul through the mind. The
bondage and liberation of karma are greatly
influenced by the internal mind (subconscious mind).
Moreover, with respect to the soul, mental activities
such as thoughts and desires play an important role
in bondage and liberation. The internal feelings of the
soul, its attachments, thoughts, and other movements
are known as 'adhyavasāya'.
A gambler within his own home, engages in various
activities worth millions via telephone, sitting idle.
Similarly, the soul performs internal activities
without any external connection. It is said in one
samaya (the smallest unit of time), our soul binds
countless karmas and releases them. Samaya is the
subtlest division of time, when we refer to a 'second,'
countless divisions of a second are recognized as one
samaya. Infinite atoms of karma are bound and
released within this time span.
The complete knowledge of karma theory is
extremely profound, intricate, and vast. Its complete
and direct knowledge is only possible when one
attains omniscience. However, to understand this
indirectly, the treasure of this knowledge is available
to scholars of the Jain scriptures.
In this world, people tend to have fear about diseases,
poison, tigers, snakes, deception, knives, swords,
pistols, machine guns, and bombs. We should be
afraid and cautious about karma-pudagals. The
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dreadful nature of these material elements for the
soul is not found in any other objects.
However, it is not necessary to despair from this
karma. The path to liberation and salvation from it is
the right royal highway, which Jain philosophers have
opened up to the entire world. To understand this
path, the principle doctrine is Anekāntavāda, the
method is Syādvāda, and to practice it, there are
'Samyag Darṡana' (Right Vision), 'Samyag Jñāna'
(Right Knowledge), and 'Samyag Cāritra' (Right
Conduct).
After understanding the concept of karma to this
extent, we will grasp another new concept. It is a dual
activity. On one hand, we (our soul) perform actions.
At the same time, from the perspective of karma's
particles, they also engage in activities of attachment
or liberation. This means that the activity of both our
soul and the particles of karma takes place
simultaneously. During the lecture when we speak, at
that time the activity of speaking and the activity of
listening
by
the
audience
also
operate
simultaneously, this we know. Similarly, the
speaker's bhāva kriyā (emotional state) attracts the
particles of karma towards oneself, and the impact in
the form of impressions in the listener's mind also
attracts the particles of karma toward oneself. Hence,
for both the speaker and the listener, there is a dual
perspective with respect to the activities of karma.
It's very interesting to know that, the karmas
attracted by different listeners do not necessarily
mean one type. For instance, when a speaker
discusses a principle opposed by society, one listener
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might feel less inclined, thinking, "Oh Lord, let him get
the true sense," while another listener might think,
"He must be punished and executed." The thoughts
that arise in the minds of both listeners, of different
types, pull and push the elements of karma, which
manifest in different ways. It might also happen that
hearing one sentence, a person's karma might be
bound, while it might lead to the dissolution of
another's karma.
But, don't be disappointed by this understanding of
karma. The path to liberation from it and to avoid it is
a well-explained concept in Jain philosophy. We can
practice it by Samyag Darṡana (right vision), Samyag
Jñāna (right knowledge), and Samyag Cāritra (right
conduct).
To explain this concept thoroughly, Jain philosophy
distinguishes karmas into two types. One is 'samyak'
(true) action and the other is 'mithyā' (false) action.
The action performed with a proper understanding of
the soul's true nature is called 'samyak' action. On the
contrary, the action performed without such
understanding is termed as 'mithyā' action.
Here too, jñāna and kriyā (knowledge and action)
complement each other. Knowledge without action is
as futile as treasures buried in the ground, which are
of no use until discovered. Similarly, action without
true understanding, without true comprehension, is
also fruitless. For instance, if someone plants a tulsi
sapling in a pot in their courtyard and instead of
watering the soil, they pour ghee, what will happen?
Although ghee is more nourishing than water, will it
be beneficial to spend money on ghee rather than
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water even if he is very rich, if the sapling needs water
and not ghee, then what good does it serve? Actions
without knowledge are like this, futile and ineffective.
In samyag kriyā (right action), the observance of
jñānācāra, darṡanācāra, cāritrācāra, tapācāra and
viryācāra are included. There are two types of these
actions: one is Dravyakriyā (physical action), and the
other is Bhāvakriyā (mental action). A person who
possesses true knowledge, and doesn't observe kriyā,
then his knowledge only becomes a store of
information. It may be of use to others; it is worthless
for oneself. This knowledge comes into practice when
both Dravya (physical) and Bhāva (mental) have a
relationship with each other. Without Dravyakriyā,
Bhāvakriyā does not arise, and without Bhāvakriyā,
Dravyakriyā does not yield fruit.
If external actions are dry, inert, devoid of
understanding, and solely devoid of emotion, then all
such kriyā would not lead one to liberation. This holds
true in practical life as well. A task performed without
focus does not yield good results. During daily
activities, worship, study, contemplation, devotion,
and singing hymns are all physical actions. The
purpose of this is to awaken emotions, organize the
mind's fluctuations, and cultivate equanimity. When
performing all these physical actions, if there is a lack
of understanding of "what am I doing and why am I
doing it," then such activities are chosen fruitlessly.
Moreover, if the mind wanders elsewhere during
these actions, then such actions would go in vain.
Therefore, it is said that any action, whether it be
obtaining liberation or frying fritters, is fruitless
without a combination of knowledge and action.
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When internal awareness is not present during
external actions, there is no need to abandon those
actions. However, if they are abandoned, it can lead to
dangerous consequences because, after the cessation
of external actions, only harmful false activities such
as violence may remain, and there is no power to
instill virtuous feelings in these false activities.
Creating ṡhubh-bhāva (good intentions) is not a piece
of cake. Therefore, considerable efforts must be made
to understand the proper actions beforehand. Hence,
during external actions, if bhāva is not present, then
instead of abandoning those actions, it is beneficial to
continue them to maintain alertness and keep the
purpose alive. Sometimes, at an opportune moment,
internal awareness will arise. If unprecedented
awareness is attained, then after there is a chance, we
will attain unprecedented meaningfulness. The
condition for this is only that essential understanding
and effort are necessary. To obtain the perception of
feelings, we must remain diligent; if internal
awareness is not present in us, it is the deficiency of
our efforts, and we should devote all our abilities to
it. If we neglect this aspect, then such dry actions will
always remain unfruitful.
We have obtained a general understanding of karma,
the nature of karma, and its effects here. However,
there is a curiosity to know more about this subject
that will certainly arise. For this reason, it is essential
to engage in the company of a knowledgeable person
in the form of a Sadguru or a saint. If we set out to
search, we will surely find answers. Let us engrave
this quest in our minds and move forward.
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CHAPTER 17

Development of the Soul
In the previous chapter, we discussed karma. The
relationship between karma and the soul is eternal,
and we understood this.
Now, let's also ponder over the soul. What is the soul?
Who?
A friend had gone to visit a house and he saw that the
main door of the house was closed. But from inside he
could hear friends and family members in friendly
conversations. To confirm that he had come, he
knocked on the door.
The question asked from within was, "Who is there?"
The one who knocks says, "It's me, Chandubhai."
This answer means that the one who knocks is me
and 'me' is known by the name of Chandubhai. Hence,
Chandubhai is Nāma Nikṣepa of I.
Each person uses the word 'I' for themselves.
So now the question arises, when each person uses
the word 'I' for themselves, what is 'I?'
Tongue does the talking, knocking on the door is done
by the hand. For each part of the body and senses
work, it is said that "I am seeing, I am talking, I am
hearing, I am breathing, I am getting burnt, I am
walking" Using these sentences comes the word 'I,'
who is I?
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Is it the tongue? The eye? The ear? The nose? The
hand? The foot? The skin?
You will say, "No, it's all parts of the body. It's all of
them. Whatever makes up the entire body is 'I'."
Now, if we consider the body as 'I,' then why doesn't
the voice of 'I' come from the dead body?
The answer to this question is simple: when the soul
departs from the body, nothing can be called 'I' in the
body. However, as long as the soul resides in the body,
the word 'I' is used.
The living being used not only the word 'I' but also the
word 'my.' When it says 'my body,' 'my hands,' 'my
eyes,' 'my nose,' 'my ears,' etc., it conveys another
piece of information. This information is that what I
call 'mine' is not 'I.'
When we use words like 'my home' or 'my clothes,'
these things are separate from me, the owner.
Similarly, when the 'I' residing in the body uses
phrases like 'my body' or 'my hands,' it indicates that
the 'I' and the body parts are separate. This clarifies
that the 'I' being referred to is the soul. The conscious
entity that identifies itself as 'me' is the soul. So, when
we say 'I' or 'mine,' including the body, we are also
referring to the soul. This is a relative statement, so
keep that in mind.
In earlier chapters, we discussed two main types of
souls: the liberated soul and the karma-bound soul. A
soul liberated from all karmas has no sense of 'I' or
'mine.' Therefore, when we think of the soul, we refer
to the soul as 'I,' we should understand it as the
karma-bound soul.
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How are these karmas tied to the soul? The answer to
this question is given by the knowledgeable saints:
"The relationship between karma and the soul is like
that of milk and water." When karma binds, the bond
formed between karma and the soul is like the
combination of milk and water. Therefore, after the
combination of milk and water, the unity that arises
between them. Similarly, once the bond is formed, the
soul remains with karma. This explanation is quite
understandable. The original substance, the soul, is
pure. Due to the bond with karma, it becomes impure.
This point is worth understanding. Essentially, the
soul is pure. It becomes impure due to the association
with karma. The states of purity and impurity do not
exist separately. Together, they form an independent
existence. Therefore, when the independent soul and
the independent karma particles combine, the third
independent existence that emerges is referred to by
scholars as the karma-bound or worldly soul. We
recognize it as a living body.
Now, when this soul identifies its body by saying
'mine,' it is because, being encompassed in it, we can
also call the living body 'soul,' with a relative
perspective. It is understood from this that karmabound soul knows its independent existence, and
hence it distinguishes itself as 'I' and identifies the
body and its parts as 'mine,'
Now, let's elaborate sequentially on 'I' and 'mine.'
This should be quite interesting.
First and foremost, the direct perceptual relationship
with the soul that the body exhibits, the word 'I' is
used for the body too.
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Now, let's move forward with this understanding.
"This is my father; this is my mother, this is my wife.
These are my sons and daughters. This is my friend."
When we pronounce such words, at that moment, in
our minds, there is a sense of ownership.
In one aspect, it operates through impressions; in
reality, the soul and the body are distinct, and both
substances are different, but due to the association of
karma, when they become one when a predisposition
to become one is found, they become one from two.
Let's take this discussion further. When we refer to
family and friends as 'mine,' we start to feel a sense of
'oneness' with them. In this manner, as we
contemplate, with the imprint of 'mine' on
everything—my family, my caste, my society, my
home, my village, my district, my region, my country,
my Earth, my sky, and my universe - we can
experience unity and acknowledge that all this too is
a part of 'I.'
In this way, when the sense of unity with all living
beings in the world emerges due to collective
experiences, the feeling of 'I' will naturally arise
among all living souls. Similarly, by associating our
soul with the inert substances of the world, the
impression that "all this is also mine" will settle in the
mind, leading to a realization of 'I' (self-nature) in all
aspects.
When we can cultivate the feeling that everything is
'mine' or 'I,' rather than having the notion of 'mine,'
yours,' and 'theirs,' then one of the main enemies of
the soul, dweṣa (aversion), will certainly be defeated.
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Therefore, from a relative perspective, when we seek
to understand the soul, we conclude that the soul is 'I'
and 'I' is the entire universe.
Having heard such discussions about the soul, will
you also pose a similar question regarding 'Advaita'
from the perspective of Ṡri Ṡankarācārya?
No, this Advaita is not as per the doctrine of Vedanta.
The perspective of Vedanta is only single-ended. The
discussion we had was from a relative perspective.
There are clear shades of Anekāntavāda. This should
not be misunderstood. From the perspective of
Sangraha Naya (inclusiveness), we relate to the entire
universe as an embodiment of Sat (existence).
Now, let's return to 'I'. This 'I' is indeed ourselves.
Understanding this, let's move forward.
"What do we desire? What do we wish for?"
If we want a short and precise answer to these
questions, we hear a word of nine letters in response.
"Happiness."
We seek happiness. This happiness we need 'for
ourselves'. We must make efforts to attain this
happiness. What we desire is 'happiness’, not
'sorrow'. Even if there is a little sorrow in it, we do not
consider it 'happiness'.
For our happiness, if our efforts cause someone else
to suffer or experience loss, that sorrow becomes
ours as well. True happiness is not just for us alone.
As we develop this feeling of 'mine', we come to
realize that, "I am the entire universe." Therefore, if
any suffering affects any body, mind, or life in the
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universe, it also affects us. If something we create
causes others sorrow, we should see it as our own
suffering.
In reality, this is true. Even if we don't acknowledge it
due to selfishness, ultimately such efforts lead to our
own sorrow. Accepting this fact is the only way to
avoid suffering. This understanding reminds us of our
ultimate duty. Jain scriptures summarize this duty in
four sentences.
khāmemi savva jīve
savve jīvā khamantu me
mittī me savva bhūesu
veraṁ majjhaṁ na keṇaī
The meaning of these four sentences respectively is:
"I forgive all living beings."
"Let all living beings forgive me."
"I have friendship with all living beings."
"I have enmity with none."
To begin one's spiritual development, one must start
with these four sentences. With these four sentences,
unity and harmony must be experienced.
There is a prior condition for the manifestation of
unity and harmony. Its name is gratitude, meaning
whoever has done us a favor, thankfulness towards
all. Modesty is the essence of manifesting this
gratitude.
Modesty means the complete abandonment of ego. If
modesty is not present, the attitude of respect does
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not arise. The tendency to forgive and seek
forgiveness does not arise if respect does not arise. If
there is no tendency to seek forgiveness, then there is
no inclination to cultivate friendship or to eliminate
enmity. If none of the above we can do, then not even
a single step is taken forward in the development of
our soul. If one does not progress, one never attains
happiness.
Here, when we speak of 'happiness,' it is said with
respect to treating all beings as own-self. By
understanding that if someone else's suffering causes
sorrow for us, then our effort to attain happiness
naturally moves towards the welfare of all living
beings.
If the abandonment of ego occurs, modesty arises,
Namaskārabhāva manifests, the tendency of
forgiveness emerges, friendship is cultivated, and
enmity is eradicated, then as its natural consequence,
the attitude of 'Ṡivamastu Sarvajagatah' - 'May the
welfare of all living beings be accomplished' arises
within us. If this does not arise, then nothing
indicated above has developed within us; then we are
merely human in appearance. If it seems otherwise, it
must be a misconception.
Someone might ask here, "What is the necessity of
Ṡivamastu Sarvajagatah? Keeping a sense of
friendship towards all living beings and avoiding
enmity towards any, isn't that sufficient? Doesn't this
sense of neutrality naturally arise within us? By
embracing this sense of neutrality, shouldn't we
remain engrossed in our welfare?"

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The answer to this is simple. The genuine sense of
neutrality lies only in the sentiment of welfare for all
living beings. Forgetting this fact, if we only engage in
our welfare - the welfare of our soul, then we might
fall into the flaw of 'selfishness' or 'neglect.' This
selfishness, combined with neutrality, can also lead to
aversion.
For example, suppose we live in a house with a
courtyard that extends to a neighbourhood square.
During the month of Ṡravana, a group of devoted
people gathers there every evening to sing hymns. If
we need to go out or come home at that time, and we
move around with an attitude of indifference instead
of having concern for their welfare, it won't take long
for us to develop resentment or aversion towards
those people, seeing them as obstacles in our way.
Let's consider the example of the elephant and the
hare, as well as an ant that is about to be crushed
underfoot. If we worry about our karma and keep one
foot in the air to avoid crushing the hare or the ant,
this thought may provoke frustration. However, if we
think about the suffering the hare and the ant would
endure and decide we should suffer instead, this
selfless thinking leads to the soul's development on
the right path.
This is a point that needs to be understood very
clearly on the path of spiritual development. That is
why an extremely thorough understanding is
necessary. Therefore, if we aspire to be happy and
wish to ascend the ladder of spiritual welfare, then
the aspiration for the welfare of all living beings is a

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must. This is an extremely crucial step in the
progression of the soul's development
In this context, the information about the nine
principles advocated by Jain philosophers will prove
to be very fruitful and useful. The names of these nine
principles are as follows:
1. Jiva (living beings)
2. Ajiva (non-living things)
3. Punya (virtue)
4. Pāpa (sin)
5. Āṡrava (influx of karmic matter)
6. Samvara (stoppage of karmic matter)
7. Baṅdha (bondage)
8. Nirjarā (shedding of karmic matter)
9. Mokṡa (liberation)
Understanding the soul and its direct relationship
with these nine principles will open up a new world
before us; we will now examine these new principles
sequentially.
1. Jiva (living beings):
We have previously discussed nigoda and the beings
residing in nigoda. Considering that fact, it is accepted
that countless, innumerable, infinite beings have
existed since immemorial. Now, we will talk about the
beings that have emerged from nigoda and are
wandering in this world. A being is a soul that
possesses consciousness. Jain philosophers have
delineated two main distinctions of the soul.
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1. Sansāri (Karma-bound)
2. Mukta (Liberated)
Sansāri souls are those bound by karma and
continuously wander in this world. Mukta refers to
souls that have become liberated by the exhaustion of
all karma and attained Mokṡa.
The main two distinctions among karma-bound souls
wandering in the world are 'sthāvara' (stationary)
and 'trasa' (mobile). The stationary souls are those
unable to move on their own, remaining stable
throughout a fixed lifespan, unable to make efforts to
achieve happiness or alleviate suffering; they are
termed as 'sthāvara.' In this category, there are beings
such as Prithvi kāya, Vanasapati kāya, Vāyu kāya, Jala
kāya, and Tejas kāya i.e. living beings that are
embodied by the earth, plants, air, water, and fire
respectively.
Sthāvara beings are of two types: sukṡma and sthula.
Sthula living beings are also called the 'Bādara Jiva'
according to Jain terminology. Sukṡma beings, cannot
be observed through countless microscopic eyes. But
Bādara (i.e. Sthula) living beings can be seen with the
naked eye. All these living things only experience
sensations through the sense of touch, since they are
uni-sensory beings; they do not possess other senses.
The souls capable of moving on their own are termed
as 'trasa jiva.' They possess two, three, four, or five
senses. Those with two senses, like skin and tongue,
are 'Beiṅdriya jiva.' Those with skin, tongue, and nose
are 'Teiṅdriya jiva.' Those with skin, tongue, nose, and
eyes are 'Cauriṅdriya jiva.' Those with skin, tongue,
nose, eyes, and ears are 'Paṅceṅdriya jiva.'
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Paṅceṅdriya jiva is classified into four types:
1) Manuṣya (human)
2) Tiryaṅca (animals, birds, etc.)
3) Deva (divine soul residing in heaven)
4) Naraka (hellish beings)
The word 'jiva' is used for a being that moves through
various states, and experiences consciousness,
knowledge, and enlightenment. Whether called jiva,
cetana, or ātmā, fundamentally, it refers to the same
substance, expressing different names for the same
entity.
In the 4th chapter, we saw that there are six main
foundational substances in this world. Out of that, Jiva
is a living substance.
Sthāvara and trasa refer to the discussion about
karma-bound beings, i.e., those souls bound by
karma. Now, we would talk about Mukta jiva
(liberated beings), i.e., those who have attained
Mokṡa, in the last Mokṡa Tattva.
2. Ajíva (Non-Living Things):
All substances lacking life and consciousness are
identified by the term 'Ajíva.'
In the context of the six substances, we discussed
earlier, only the Jiva substance comes under Jiva
Tattva. The remaining five substances - Dharma,
Adharma, Pudgala, Ākāṡa, and Kāla - are Ajiva Tattva.
There is a relationship between the soul and these
five substances, and these six substances form the
universe. These six substances are the basis of the
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occurrences in the universe. The world functions
through the combination of conscious and non-living
entities. In other words, the combination of jiva and
ajiva is what keeps the world moving. Jiva and ajíva's
combination is called sansāra.
3. Punya (Virtue) & 4. Pāpa (Sin):
In philosophical terms, what is stated above as
Dharma and Adharma is not Punya and Pāpa. These
two are substances. One that helps in the movement
of objects is called Dharma and one that helps in
maintaining stability is known as Adharma. When it
comes to practical usage, Punya and Pāpa can be
referred to as good conduct and bad conduct.
However, when we refer to the third and fourth
Tattva as Punya and Pāpa, we understand it as punya
karma and pāpa karma created by karma pudgal.
Punya karmas are to be understood as bringing about
the attainment of means of happiness, and Pāpa
karmas bring about the accumulation of materials for
suffering.
The discussion about the main eight types of karmas
in the context of karma is as follows:
First,
the
four
karmas,
'Jñānāvaraṇiya,
Darṡanāvaraṇiya, Mohaniya, and Antarāya,' have
negative consequences, and all of them are sinful
karmas. The last four karmas, 'Nāma, Āyuṣya, Gotra,
and Vedaniya,' are either virtuous or sinful. In other
words, each of them can be a good or a bad karma.
Physical happiness and suffering are based on
virtuous and sinful actions.

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For the karma-bound soul, these virtues and sins in
the form of punya and pāpa represent paths in
opposite directions of progress and decline. The soul
resides in the middle, at the centre, and it embarks on
a journey towards progress or decline through the
paths of virtue or sin. Vice leads the soul towards
decline, while virtue initiates the soul's journey
towards liberation. From a philosophical perspective,
punya and pāpa are the causes of the soul's
wandering in this world. However, to acquire the
necessary resources for progressing towards
liberation, the soul needs to take refuge in punya
karmas. This marks the beginning of the journey.
5. Āṡrava (Influx):
In the discussion about punya and pāpa karmas, the
primary agent of earning punya and pāpa is the
mental activity of the soul. This mental activity
nourishes actions through speech and the body. The
activities performed through mind, speech, and body
establish a connection with the soul, and this
connection, influenced by the soul's disposition,
draws the flow of karmic particles into the soul. This
influx of karmic matter is known as Āṡrava. The cause
of Āṡrava i.e. actions through mind, speech and body
is also called Āṡrava.
The thoughts, whether good or bad, expressed
through speech, which may be beneficial or harmful,
and the actions performed through the body, whether
righteous or unrighteous, all contribute to the influx
of karmic particles into the soul. To explain it briefly,
Āṡrava refers to the entry of karmic particles into the
soul through mental, verbal, and physical activities.
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This ā ṡrava has a direct connection with the
developmental stages of the soul. These
developmental stages are known as Guṇ asthānaka in
Jain philosophy. When the entry point for karmas
becomes small the development stage goes higher.
These are fourteen in number, and we will delve into
their discussion as we elaborate on these nine Tattva.
6. Samvara (Stoppage of karma):
Earlier, we mentioned that ā ṡrava is the entryway for
karma particles. Just as there is a door for entry, that
can also be closed to prevent entry. When these doors
are closed, it creates a barrier, stopping things from
entering. Similarly, the soul invites karma particles
inside through its actions of mind, speech, and body.
However, through pure and virtuous actions, the soul
can also prevent karma particles from entering. When
karma particles encounter closed doors and are
unable to enter, karma does not bind. This prevention
of the binding of karma and the actions that stop
karma particles from entering are both referred to as
'Samvara.'
In today's five-year plans, projects like the Bhakra
Nangal Dam are implemented to stop the flow of
water and store it in one place. The construction done
to halt this flow is called a dam. The water collected
in this manner is regulated to flow to the other side of
the dam through cement and iron gates built in the
middle of the dam. These gates, known as sluice gates,
can be opened and closed to varying degrees,
allowing water to pass through in controlled
amounts.

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Development of the Soul

If we compare the soul to a dam for the reservoir of
karmic bonds, then the entry gate for karmic
particles, Āṡrava can be likened to the channels
leading to the dam. Similarly, the process of Samvara
(prevention of karmic influx) can be likened to
closing or restricting these entry gates. The degree to
which these gates are closed determines the amount
of karmic flow that can enter. If completely closed, the
karmic flow is entirely stopped. This task is
undertaken by the soul through its pure activities. As
the soul ascends the higher stages of spiritual
development, the ability to prevent karmic influx
increases. Conversely, as the soul increasingly
prevents the influx of karma, it rises higher in the
stages of Guṇ asthānaka, progressing further on the
path to liberation (Mokṡa).
7. Baṅdha (Bondage):
When karmic particles enter the realm of the soul
through Āṡrava in the absence of Samvara, they bind
with the soul, solidify, and adhere to it. This process,
called Baṅdha, determines the Prakruti (nature),
Sthiti (duration), Rasa (intensity), and Pradeṡa
(magnitude) of bondage. It is directly associated with
the entire realm of karma. The intense relationship
between karma and soul is explained in this category.
Previously, it was mentioned that beyond the primary
eight types of karma, there are 158 subcategories and countless divisions within them. The
world of karma is vast and filled with wonders.
Some karmas are like the gentle flow of a river i.e.
easily removable, some are like milk which makes
you feel a little oil, some are like castor oil, which
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means thicker than milk, some are like mild thick
glue, some are like high-quality glue which doesn't
disintegrate, and some are like cement concrete
blocks that never crumble even after years.
When karma binds, its duration to remain with the
soul is also decided at that time only. When karma
binds with the soul, it does not give fruition (good or
bad consequence) immediately. It manifests as per
the rules and regulations, at the appropriate time.
When a duration is already determined at the time of
binding of karma except for Nikācita karma (karma
that cannot be altered), the soul can still alter it
through auspicious or inauspicious mental, verbal,
and physical activities. This fact is like the sweet
water flowing in a desert, or the twinkling of a star
amidst deep darkness.
This reality, elucidated by the constitution of karmic
bondage, gives constant enthusiasm to every soul
striving for liberation. Among the types of karmic
bondage, some are loose, some are moderate,
and some are deep, but the most intense, deeply
entrenched karmic bondage is termed Nikācita
Karma. This karma almost invariably leads to fruition,
no one can escape from it by any means. Rest other
karmas are such that, it can also be eliminated
through the strength of one's own sentiments and
efforts, without experiencing its consequences.
There are four types of these baṅdha, identified by the
terms:
i. Prakruti (nature)
ii. Sthiti (status)
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iii. Rasa (intensity)
iv. Pradeṡa (magnitude)
When the karma Pudgala covers the knowledgerelated and other qualities of the soul, it is termed as
prakruti baṅdha. This nature conceals the soul's
qualities of knowledge, perception, and conduct by
covering the light of the soul. The eight primary types
of karma have been delineated from the eight
primary types of prakruti. When actions cover the
soul's qualities related to Jñāna (knowledge),
Darṡana (perception), and Cāritra (conduct), they are
termed Āvaraṇīya Karmas. These karmas remain
bound until the specified time or until changes occur
according to the soul's pursuits. When karma binds, it
remains bound within the boundaries of its specified
time, which is termed as Sthiti Baṅdha. The
magnitude or quantity of karmic particles that bind
the soul is termed as Pradeṡa Baṅdha. The intensity of
the impact during fruition of karmic particles that
binds the soul is termed as Rasa Baṅ dha.
The main causes of karmic bondage are categorized
into five types:
i. Mithyātva (State of False Belief)
ii. Avirati (Lack of Continence)
iii. Kaṣ āya (Passions)
iv. Pramāda (Inattentiveness)
v. Yoga (Mental, Verbal and Physical Activities)
The absence of self-awareness, lack of faith in
liberation, and disinterest in true knowledge,
perception, and conduct are referred to as the soul's
state of Mithyātva (state of false belief). The state of
Avirati (lack of continence) occurs when one does not
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step back from committing sinful activities. The
passions such as Krodha (anger), Māna (Ego), Māyā
(deceit), Lobha (greed), Rāga (attachment), and
Dveṣa (aversion) are termed Kaṣāyas. Forgetting to
adhere to proper conduct or being inattentive in
performing virtuous deeds is termed Pramāda, and
the activities carried out by mind, speech, and body
are termed as Yoga. These are all the causes of
worldly existence.
To attain freedom from it, the soul closes the Āṡrava
through Samvara. This marks the initiation of the
soul's development where true knowledge dispels
falsehood. Righteous conduct through virtuous
actions and refraining from sins prevents the
continuity of karmic bondage. By relinquishing
attachment and desires, one achieves liberation from
kaṣāyas, and by being mindful of goals, duties, and
obligations, Pramāda is eradicated. Through the
auspicious utilization of Mana Yoga, Vacana Yoga and
Kāya Yoga, purity of the soul is attained. By
awakening inherent qualities, one can diligently
progress on the path to salvation. All these
endeavours are aimed at salvation and collectively
they constitute the process of karmic restraint known
as Samvara.
The constitution of karmic Pudgala, their formation,
and their dissolution, is a topic of immense depth and
wonder. Understanding the theory of karma fully
brings boundless joy and ultimate benefit. For
detailed insight, one must delve into Jain Literature.

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8. Nirjarā (Shedding of karma):
In Baṅdha, we discussed about bonding of karma with
soul. In Samvara, we discussed stopping the bonding
of the karma and in Nirjarā, we would discuss how
one can get rid of this karma.
In the realm of karma, there exist two distinctions:
Sakāma Karma (Desire-driven actions) and Akāma
Karma (Desireless actions), and within these, there
are two types of Nirjarā: Sakāma Nirjarā and Akāma
Nirjarā.
Actions performed with desires are termed as
Sakāma Karma, while those performed effortlessly
are called Akāma Karma. Similarly, when the bound
karmas naturally come to fruition and are
experienced for a stipulated period, it is termed
Akāma Nirjarā, and when virtuous activities such as
austerity, recitation, fasting, observances, etc., are
employed to eradicate karmas, it is termed as Sakāma
Nirjarā.
There is a proverb, "Prevention is better than cure,"
which advises to address issues beforehand to avoid
complications. This applies to physical health, where
taking preventive measures before falling ill is better
than treating the illness later.
Similarly, actively engaging in actions to prevent
karmic bondage and then eliminating them through
Sakāma Nirjarā is a much more effective and
beneficial approach. The prevention of binding
karmas altogether through Samvara is a superior and
optimal path. If at all due to ignorance, there is a
bondage, then it is better to eradicate it quickly
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through Sakāma Nirjarā instead of waiting for its
fruition. This is the subject matter of the internal
capacity of the soul and the most powerful means for
achieving liberation.
9. Mokṣa (Liberation):
The ninth and final element among the nine
principles is the Mokṣa Tattva or the principle of
liberation. Liberation is the name given to the state
where the soul, after shedding all karmas and
achieving the ultimate state of bliss and happiness,
transcends the cycle of birth and death and becomes
the enjoyer of infinite bliss.
The soul attains this liberation by reaching the
highest stage of development, where all the eight
types of karmas are destroyed. Firstly, karmas of the
first four categories i.e. Ghāti karma are destroyed
and the soul becomes omniscient. Then the karmas of
the next four categories i.e. Aghāti Karmas are
eradicated, leading to the attainment of Siddhahood,
i.e., Mokṣa. It is freed from the gravitational pull of the
material world and achieves the pinnacle of eternal
stability.
Among human pursuits of enjoyment and indulgence,
women are always in the foremost position.
Considering this nature of the soul, certain spiritual
leaders, and saints recognize liberation as the
ultimate goal of the soul's journey and refer to it as
the beloved one. In certain traditions, such as Sufism
in West Asia, liberation is known as the dear one.
In our tradition, among the followers of Krishna,
there are sects like Rādhāswāmi and Ṡri Rādhe that
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worship Krishna's consort, Rādhā. Recognizing the
nature of men to make immense efforts to attain their
desired beloved, the founders of some such sects have
depicted liberation as "beloved." Various founders of
different spiritual paths have represented this
sentiment as something very dear.
In Jainism too, the ultimate liberation of the soul is
referred to by names like Ṡivaramaṇi and Mukti. The
worshipful goddess for each Jain soul is indeed this
liberation. Similarly, every human's worshipful
goddess should also be this liberation. The more
intense the love for the worshipful goddess Mukti
Ramaṇi, the greater the effort to attain it.
In the absence of the causes of karmic bondage
(samvara) and through the shedding of karma
(Nirjarā), liberation is attained. In Mokṣa, when the
soul departs and attains its rightful place, there are no
associations with the body, senses, or any other
causes of karmic bondage. It is pure blissful
consciousness, which resides in the purest form.
The great souls are classified into two categories:
Siddhas and Tīrthaṅkaras (Arihaṅta). Siddha achieve
liberation by completely ending all karmas, while
Arihaṅta first eradicates the four most harmful
karmas, attain omniscience, and then becomes
Tīrthaṅkara. Before attaining liberation by the
destruction of the remaining four injurious karmas
and entering Mokṣa, they first spend some time in this
world, providing extraordinary benefits by showing
the true path to the beings of this universe.
By paying homage to such great benefactors, the
revered Tīrthaṅkaras, who attained liberation
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through the stages of spiritual development, and who
guided us by showing the path, let us now briefly
understand the fourteen stages of spiritual
development.
(1) Mithyātva Guṇasthānaka (Stage of False
Belief):
This is the initial stage of the soul's spiritual
development. Those who have not yet attained
Samyagdarṡana (right faith), those who do not
understand the truth of spiritual welfare, those who
do not know the right means related to it, and those
who are engulfed in various forms of ignorance and
delusions fall into this category. This stage is common
to all souls' qualities. Even ascetics and saints who are
revered in the public eye may fall into this category.
Even those progressing in understanding of the soul,
karma, dharma (religion), and mokṣa (liberation) can
get stuck at this stage. For example, someone who
worships a goddess performs rituals, or engages in
violent behavior may still be labeled as a devotee, yet
they remain in this initial stage. Similarly, great
scholars, practitioners, ascetics, and wealthy
benefactors, if not on the true path, also fall into this
category. Generally speaking, except for a few
fortunate individuals, almost everyone today is at this
primary stage.
At this stage, possessing virtues is also our primary
accomplishment. We have come here on the first
category after acquiring the quality of friendship
which falls under Mitrā Dṛṣti.

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8 dṛṣti (visions) indicate the clarity of vision of a soul.
Under the first dṛṣti viz Mitrā, a soul attains
tenderness, non-hostility towards principles,
compassion, non-harming, truthfulness, and other
benevolent practices. These primary virtues,
manifested through Mitrā Dṛṣti, lead the soul to
engage in further actions. However, until the
attainment of samyag darṡana (right vision), where
the soul is not obstructed by wrong vision or
delusion, it remains in this initial stage and continues
to engage in actions filled with various delusions and
anxieties. In the material realm, it continues to
acquire various achievements and utilizes the virtues
attained through Mitrā Dṛṣti. But until it attains
samyag darṡana, it neither progresses nor moves
away from this first stage of virtue. We can term this
initial stage of virtue as a Perplexity house.
To progress beyond this primary stage of virtue,
Samyaktva (right vision) is a means and for this, the
knowledge of Anekāntavāda and Syādvāda is very
useful.
(2) Sāswādana Guṇasthānaka (Stage of Tasting
Virtues):
If one attains Samyag Darṡana, then the soul's journey
of development from the first to the fourth stage of
Guṇ asthānaka begins. However, this developmental
journey sometimes stalls due to the uphill climb
towards the peak of the mountain. Hence, it may get
stuck and slide down a bit, leading to the emergence
of the second Guṇ asthānaka. The reason for this is
intense attachment and aversion. This stage is

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achieved only when you fall from the fourth
Guṇ asthānaka, and it remains for a very short period.
A person acquires a beautiful, delicate object, but due
to emotions like anger and attachment, they not only
break the object but also throw it away. Similarly,
when one receives the beautiful path of samyag
darṡana (right vision), but with the rise of
anantānubaṅdhi kaṣāyas (intense passion), they
become lax, lethargic, and move in the wrong
direction, eventually falling back to mithyātva (false
belief). The situation is unstable at this stage, and the
soul does not stay here for long. However, since this
soul already possesses samyag darṡana, it eventually
becomes vigilant again.
We can identify this stage of virtues as a bent house.
To move forward from this stage, the awakening of
samyag dṛṣti (right vision) is necessary. However, due
to the potential pitfall of non-faithfulness, it is not
possible to advance at this stage. This state remains
only for a short time and then falls back to the first
stage of Guṇ asthānaka. If the individual can exert
effort and vigorously strive to overcome nonfaithfulness, they can advance to the next level
without falling back. However, if they become
entangled in attachment and aversion with mithyā
bhāva (false belief), they will remain stable only at the
first Guṇ asthānaka.
(3) Miṡra Guṇasthānaka (Mixed Stage of Virtue):
Despite being one level higher than the first two, this
stage is a little strange. Swinging between Samyaktva

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and Mithyātva, it is a mixed state of a soul in its
development process.
There is neither liking nor disliking for the principles;
it is the enterprise that demonstrates this mix of
Samyaktva and Mithyātva.
We can recognize this stage of virtue as the
indifference
house.
Liberation
from
this
contemplation leads to the upward journey of
spiritual development, a means of realizing
discrimination or understanding the essence of right
and wrong. During this period, when the intellect
truly uses discrimination, the soul is saved from
falling back.
Scriptures explain the concept of mixed feelings here
with the example of a person stranded on an island of
coconuts. He does not know what food is, so he
neither likes nor dislikes it. Similarly, this state is
indifferent to likes and dislikes towards the principles
of right and wrong. Therefore, there is neither
attraction nor aversion toward right vision. Here,
one's taste is indifferent to liking or disliking samyag
tattva.
(4) Avirati Samyag dṛṣti Guṇasthānaka (Stage of
Right Vision with No Conduct):
When the right vision is attained, the view towards
the path of truth also becomes stable. However, due
to the allure of physical pleasures, one may not be
free from sinful conduct and may continue to engage
in selfish actions. This stage is called avirati samyag
dṛṣti (right vision with no conduct).

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At this stage, although internally the soul has the right
vision, externally, it still engages in sinful conduct like
mithyā dṛṣti (a person with wrong vision). However,
the difference between Samyaktva and Mithyātva
persists here.
Mithyā dṛṣti soul's focus is on worldly pleasures and
self-interest. They not only engage in sinful activities
but also applaud and take pride in them for their
achievements. In contrast, samyag dṛṣti soul may still
indulge in sinful actions due to attachment to worldly
pleasures, but they feel remorse and strive to refrain
from such behaviour. They understand the difference
between righteousness and sin. Even when engaging
in certain actions, if the soul perceives the distinction
between right and wrong and refrains from unworthy
deeds, it progresses towards the next stage.
The importance of right vision and wrong vision
differs significantly in these actions. Samyag dṛṣti
signifies the manifestation of purity within the soul,
while mithyā dṛṣti may be doing righteous deeds but
their status becomes tāmasika.
Because of the attainment of decisive stability on
the right vision, the soul is vivacious and burning with
enthusiasm to progress. The state of being detached
from sinful actions is named Virata (detached), while
the state of not being detached from sinful conduct is
termed Avirata. These are the technical terms.
In this stage of virtue, despite the presence of right
vision, one remains avirata (not inclined towards
ethical behavior), leading to what is termed Avirati
Samyag Dṛṣti . This stage, known as the Abode of
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Development of the Soul

Development, serves as the fundamental basis for
spiritual advancement.
The means to progress further from this stage is the
practice of Aṇuvrata (small vows). Dedication to and
memorization of the Jain Namaskā ra maṅtra are
highly beneficial here. The fourth Guṇ asthānaka is the
stage that all souls in their progressive development
aspire to reach, representing a definite aspirational
stage for the soul's developmental journey.
(5)
Deṡavirati
Guṇasthānaka
Renunciation Stage of Virtue):

(Partial

Jain philosophers have outlined two essential means
for the development of the soul: the Deṡavirati and
the Sarvavirati paths. The Deṡavirati path is tailored
for householders living in the world, offering some
flexibility compared to the stricter rules of the
Sarvavirati path pursued by ascetics. Deṡavirati
entails the observance of 12 Vows (5 Aṇuvratas, 3
Guṇavratas, and 4 Ṡikṣāvratas), along with the nonkilling of Traskāya Jiva (moving creatures). While
adherents to this path may not completely refrain
from sinful activities, they gradually incline towards
non-sinful actions. To gain a comprehensive
understanding of Deṡavirati and Sarvavirati, one
should seek knowledge through the teachings of
Tīrthaṅkaras regarding Ṡrāvaka Dharma and Sādhu
Dharma.
In this fifth stage of virtue, even though the soul which
is far away from Vītarā gatā (dispassion), experiences
very little mental detachment from desires. Through
this perspective, the soul experiences a blissful state
and becomes an aspirant for the soul's developmental
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journey. By adhering to the principles of the
Deṡavirati path, the soul becomes interested and
desirous for the path of sarvavirati , ultimately
becoming an ardent aspirant for a specific kind of
elevation.
We can identify this stage as an Advancement house.
In the journey beyond the fifth stage of spiritual
development lies the path of devotion to the
Sarvavirati dharma.
(6) Pramatta Guṇasthānaka:
As one progresses in the worship of the Deṡavirati
dharma, the soul eventually reaches the state of
becoming a monk known as Sarvavirati. This
attainment marks the sixth stage of spiritual
development, where the soul adheres to strict vows
renouncing violence and falsehood in thought,
speech, and action throughout life. However, even at
this elevated stage, moments of negligence, laziness,
forgetfulness, or similar distractions may occur,
leading to occasional deviations from true selfawareness and equanimity. While minor kaṣāyas
(passions) are not considered significant at this stage,
occasional lapses in self-awareness are termed as
Pramāda.
Even in the life of a saint, occasional lapses due to
habitual tendencies of previous birth cycles are
natural. Hence, this stage is termed as Pramatta
Guṇasthānaka. At this stage, he cultivates selfawareness through personal discipline and guidance
from a mentor to progress towards liberation.
However, this is a delicate situation, and he may
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Development of the Soul

revert to the state of Pramatta Guṇasthānaka despite
efforts. While there are possibilities to advance
beyond this stage to Apramatta Guṇasthānaka, only
great devotees can achieve this feat. Nonetheless, the
devotee at the stage of Pramatta Guṇasthānaka
remains continuously engrossed in the right vision,
knowledge, and conduct. We call this Guṇasthānaka
as the relaxation house. The means to progress from
a relaxation house to the next level is to become more
vigilant and renounce negligence.
Among all the institutions of saints in the world, the
Jain monks' institution is undoubtedly regarded as
the best. In daily life, they also follow a high-level
discipline and penance. There is no such disciplined
institution in the world that can be compared to this
Jain monks' institution.
(7) Apramatta Guṇasthānaka:
By diligently renouncing negligence and embracing
vigilance, the soul advances to the seventh stage
known as the Apramatta Guṇasthānaka.
Once one reaches these stages of spiritual
development, stability may not be guaranteed.
Sometimes, there might be swift progress, while at
other times, due to frequent moments of negligence
(Pramāda), they may descend to the stage of the
relaxation house. Again, by embracing duty-oriented
activities, they can reach the stage of Apramāda. Amid
the tug between negligence and vigilance (Pramāda
and Apramāda), when the practitioner fortifies
themselves against negligence and experiences
unprecedented enthusiasm, paving the way for
further progress, then the path ahead opens up from
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there. In this stage, diligent efforts and heightened
vigilance towards self-discipline i.e. Sanyam Yoga is
required. Hence, we will call this stage as Yoga house.
(8) Apūrvakaraṇa Guṇasthānaka:
While remaining Apramatta (vigilant), the
practitioner meticulously adheres to exemplary
conduct, abolishing or pacifying Cāritra Mohaniya
karmas. Here, they attain an extraordinary state i.e.,
Adhyavasāya previously unattainable. This unique
fervour of spiritual awakening distinguishes this
stage. The practitioner creates unprecedented
transformations in the status of karma, performing
five unprecedented tasks for the kṣaya (eradication)
and upaṡama (pacification) of karma. Hence, this
stage is known as Apūrvakaraṇa Guṇasthānaka in Jain
Āgama.
If we were to identify this stage, we would call it the
unprecedented house.
(9) Anivrittikaraṇa Guṇasthānaka:
The practitioner's experience while eradicating or
pacifying Cāritra Mohaniya karma is indescribable,
leading them to the ninth Guṇasthānaka and enabling
them to experience the pristine fruits of Apūrvakarṇ a
unhindered. We could aptly identify this stage as the
Experience house, where the initiation of dispassion
begins.
(10) Sukṣma Samparāya Guṇasthānaka:
When Cāritra mohaniya karma is eradicated or
pacified, only a subtle aspect of lobha (greed)
remains, marking the
Sukṣma Samparāya
Guṇasthānaka. Continuing to nurture vigilant effort,
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Development of the Soul

the practitioner gradually becomes firmly established
in the almost absolute realization of the ultimate
spiritual goal, the state of supreme being.
(11) Upaṡāntamoha Guṇasthānaka:
This is a specific type of stage of spiritual
development. From the seventh to the tenth
Guṇasthānaka, the practitioner is endowed with
subtle attachments and aversions. In the eighth stage,
after the Apūrvakaraṇ a is over; then, in the ninth and
tenth stages, the practitioner engages in the
disposition of Upaṡama or kṣaya. If the action of
Upaṡama has been initiated, then it gets completed at
the tenth Guṇasthānaka and, the soul attains this
stage. Here, all attachments are completely pacified,
so it is termed as Upaṡanta Moha.
Let's grasp the meanings of Upaṡama and Kṣaya.
Upaṡama is akin to calming down a disease through
external treatments, while Kṣaya involves eradicating
the root cause of the ailment. Consider when a doctor
prescribes medication for temporary relief from pain,
it helps alleviate symptoms but doesn't fully
eliminate the underlying issue. This temporary relief
is akin to Upaṡama. However, to prevent the disease
from recurring, merely temporary treatment won't
suffice; the root cause needs to be addressed for a
lasting cure.
To quell a fire, there are two methods. One involves
covering it with ashes, gradually smothering the
flames; although subdued, the fire may still reignite if
stirred by the wind or other factors. This approach is
known as Upaṡama. In Upaṡama, the potential for the
fire to flare up again remains concealed, similar to the
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possibility of karma recurring after it has been
pacified. Instead, if water is used to extinguish the
fire, then it does not reignite afterward. Hence, what
results from this method is not Upaṡama but Kṣaya.
Similarly, when actions are taken to eradicate
karmas, they do not flare up again in the future.
Therefore, if the practitioner has achieved such
unprecedented transformations i.e., the eradication
of karmas (Kṣaya), then there is no need to worry.
However, if they have pacified (Upaṡama) associated
karmas, there is a risk of falling to a lower
Guṇasthānaka at this stage. In this eleventh stage,
since the likelihood of falling to a lower stage is
certain, we can name it as the slipping house.
Generally, practitioners do not prefer to enter this
stage of spiritual development right away; instead,
they prefer to first eradicate the karma, skip this stage
and move forward to the next stage of spiritual
development.
(12) Kṣíṇa Guṇasthānaka:
The stage after the eradication of Cāritra Mohaniya
karma is known as the Kṣíṇ amoha Guṇasthānaka. In
this stage of spiritual development, the devotee
attains ṡukla dhyāna (supreme meditation). They
eradicate Jñānāvaraṇiya, darṡanāvarṇiya, and
antarāya
karma,
and
become
omniscient
(kevalajñāni). This twelfth and the eleventh
Guṇasthānaka are almost equivalent. However, the
difference lies in the stability of equanimity and
detachment; in the eleventh, there is no stability,
whereas in this Guṇasthānaka, there is stability.

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Therefore, if we recognize this stage by the name of
Dispassion House, then it will be proper.
(13) Sayogí kevalī Guṇasthānaka:
After crossing the twelfth Guṇasthānaka, the devotee
becomes omniscient and attains kevalajñāna.
However, in this state, because of the existence of
activities (yoga) it is called Sayoga kevalī
Guṇasthānaka. The term Sayoga is used because
certain karmas, known as aghāti karma, are still
attached to the soul, remaining until physical
activities cease. Since, the physical activities such as
speaking and moving still persist, this stage of
spiritual development is termed Sayoga kevalī. In the
enlightening sun of omniscience, the practitioner can
visualize all the substances of the past, present, and
future of Loka and Aloka (the entire universe). If we
recognize the twelfth Guṇasthānaka by the name of
Eternal Knowledge house, then it will be appropriate.
(14) Ayogí kevalī Guṇasthānaka:
When the lifespan of the Sayoga kevalī comes to an
end at the thirteenth Guṇasthānaka, the soul becomes
completely detached from all bodily activities, it
becomes Ayogi kevalī. After all karmas are destroyed,
the Supreme Soul attains its final destination,
achieving complete liberation and reaching the end of
the upper realms of the universe. This marks the
culmination of the soul's journey, which begins from
the initial stage of Mithyātva Guṇasthānaka and
progresses to the ultimate state of realization in the
fourteenth stage of spiritual development. This final
and highest stage is the Perfection house and it
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signifies the attainment of completeness and
fulfillment.
Reaching this state of perfection involves a rapid and
forceful culmination of the soul's pursuit of its
ultimate purpose. It unfolds like a divine drama,
beginning from the seventh Guṇasthānaka. In this
grand cycle of actions, there is a great battle against
the allure of worldly desires, and the solitary seeker
finds themselves engaged in an unprecedented
struggle. Like a great hero in an extraordinary saga,
the narrative of this journey leaves us amazed and
astonished. It inspires us to accelerate our pursuit
and aspire to assume the role of the hero in this divine
drama.
When will this extraordinary opportunity come for
us?

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CHAPTER 18

Life is a hassle
Don't get angry by reading the headline. It's true, life
can be both a hassle and not at the same time—it all
depends on how we perceive it. If we choose to
complicate it, then indeed, it becomes complicated.
However, if we simplify things, life doesn't have to be
so complex. Regarding life, its purpose, and the way
of living, you will find various and diverse opinions.
If you meet a typical ascetic, he will say: "Life is a big
trouble. There is nothing good in the world. Leave it,
brother, leave this world and become an ascetic, and
work for the salvation of the soul!"
If you meet a public leader, he will say: "Engage in
activities that bring welfare to society and the
country. Sacrifice, give, serve humanity, the
distressed, and the poor."
Taking these two opinions, if you meet your father, he
will say: "Leave all that trouble, focus on earning,
that's the job of the rich and the poor. First of all, we
have to take care of our own home. Look here, don't
get into all that trouble!"
Then, if you are married and ask your wife, what will
she say? She will probably say something like this:
"What did Mrs. Gunvanti's husband have before? Her
husband was just empty-handed before. Today they
have a bungalow, a car, and servants; everyone has
gold, but they have such beautiful diamond and pearl
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jewelry! Seeing it, I get tears in my eyes. The pride of
Mrs. Gunvanti is now boundless. Do something so I
can surpass her!"
Before continuing this, I remember a story about a
nobleman and a labourer's family from England. The
story is very interesting and meaningful, so I feel like
presenting it here.
Two friends, Fannie and Lucy, were inseparable.
Fannie married a wealthy person, while Lucy married
a laborer. Fannie enjoyed a vast collection of exquisite
diamond jewelry, whereas Lucy used to wear
imitation and fake jewelry.
Pretty much like Mrs. Gunwanti, Frannie takes pride
in flaunting her aristocratic status, often organizing
lavish parties in her grand mansion. Inviting her
friends over, she revels in showcasing her opulence,
basking in the admiration and envy of her peers. With
each event, Franny feels triumphant, relishing the
glory of being wealthy.
Once, during such an extravagant gathering, she
posed a question to Lucy, her friend from the
labourer's family, seated amidst them in mismatched
adornments. With a sparkle from her diamond, ruby,
and sapphire-studded jewels, Franny inquired, "My
dear Lucy, how do you clean your jewellery? I use
special solutions imported from Paris, Venice, and
even New York."
Franny's intention was to embarrass Lucy, but her
response was unexpectedly clever. With a smile, Lucy
retorted, "Oh, my dear Franny, I don't bother with

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cleaning. When they lose their luster, I simply discard
them! I just throw them out!"
This witty comeback not only showcased Lucy's
intelligence and wit but also held a deeper meaning.
It reflected her contentment with simplicity, a stark
contrast to Franny's relentless pursuit of validation
through extravagance.
Despite being the wife of a wealthy millionaire, she
seeks solace in elaborate gatherings and deceiving
others, unaware that true fulfillment lies beyond
material possessions.
Lucy lacks wealth, and her husband is a common
labourer. However, she finds contentment in her
situation. It illustrates that one can find fulfillment
even in simplicity; sometimes, imitation jewellery can
be worn with more pride and dignity than genuine
riches.
This prompts reflection on the essence of satisfaction.
Rather than lamenting what one lacks, true happiness
stems from utilizing what one has for good. Such
contentment becomes a vital tool for a fulfilling life.
Life's twists and turns, influenced by circumstances,
karma, and more, dictate one's emotional state,
whether joy or sorrow, idleness or industriousness,
all contingent upon one's mindset. Amidst this, a
profound understanding of Syādvāda stands as a
potent remedy for calming the mind.
Living joyfully by embracing the inherent essence of
the world, amidst its perceived emptiness, offers an
unparalleled path for worldly souls. Syādvāda

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provides a true vision of both worthfullness and
worthlessness of the world.
I have seen some worldly great men, distressed by
sorrow, say "The world is futile." I have also heard a
few solitary gentlemen say, "There is no happiness
left in this world; apart from embracing renunciation,
there is no other path left for us."
In such moments, the verses of Pujya
Haribhadrasū riṡwarji Mahārāja come to mind.

Ṡri

Pujya Ṡri Haribhadrasū riṡwarji Mahārāja delineates
that there are three types of vairagya (detachment):
• Embodiment of Pain
• Embodiment of Moha (biased attitude)
• Embodiment of Knowledge
Suffering, agitation, and anger are the root of
'ārtadhyāna' (a reflection born out of pain) When the
unbearable feeling arises from separation from
desired things and the conjunction with undesired
things, the resulting detachment is considered
embodiment of pain. In such detachment, where
ārtadhyāna is predominant, it is a cause of agitation,
filled with sorrow, and leads to self-destructive
tendencies. It is only from a worldly perspective that
this is called detachment.
In the second type, moha does not mean worldly
attachment but refers to a one-sided, deluded
perspective. Jain philosophers believe that even the
true detachment born from such a one-sided
perspective is misleading and that only detachment
accompanied by enlightened knowledge is worthy of
acceptance. Enlightened detachment refers to
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detachment that follows the principles
Anekāntavāda and contains pure knowledge.

of

Ṡri Haribhadrasū riṡwarji Mahārāja has explained
what is meant by detachment that embodies moha
and that embodies knowledge. He has stated:
"Even when a person repeatedly sees the
worthlessness of the world through a unilateral
determination such as 'the soul is only one,' 'the soul
is eternal only,' 'the soul is bound only,' 'the soul is
momentary only,' or 'the soul is non-existent only,'
and practices restraint and virtuous conduct to
renounce it, such a person's detachment does not
embody knowledge but moha."
True enlightened detachment belongs only to those
who, relying on the understanding of Syādvāda, view
the soul as collectively one in consciousness but
individually many in consciousness, as eternal in
substance but momentary in modes, as unbound from
the absolute perspective but bound from the practical
perspective, and as non-existent from other's
perspective but existent from its own perspective,
and who accept both aspects as they are. They
recognize that in the worldly state, their soul is
subjected to external physical karma and influenced
by desires and other passions, causing them to
wander in the dreadful cycle of birth and death. To
free their soul from this condition, they properly
renounce the world. Their detachment is indeed
enlightened and becomes the unique means of
achieving perfection.
Now, consider the present-day ascetics, monks,
saints, sages, and others. How many of them have
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renounced the world inspired by detachment based
on knowledge?
The intention here is not to criticize. There is no
doubt that the path of renunciation is excellent.
Seeing any renunciate or ascetic automatically makes
one bow their head in respect. The selflessness and
spiritual quest of Jain monks, who follow the path of
complete renunciation, and Vedantic ascetics, who
practice profound meditation on the oneness of the
soul with the entire universe, have always inspired
reverence and respect. The strict discipline followed
by Jain monks has astonished wise people worldwide.
Anyone who studies the conduct, daily routine, and
numerous restrictions with the scientific logic that
Jain monks observe will undoubtedly come to believe
that it is the supreme ascetic order in the world.
The purpose of mentioning this here is to highlight
that merely changing one's clothes due to an inability
to face the difficulties in the world doesn't serve any
real purpose. The path of asceticism is extremely
arduous. For those who become frightened by the
hardships of worldly life, it is worth questioning how
they can achieve progress by becoming ascetics.
Especially, friends who wish to follow the path of
renunciation should thoroughly analyze their inner
tendencies and the reasons behind their detachment
before embarking on this path.
For the most part, the belief that life is a hassle stems
from an inability to face the turmoil and difficulties of
the world. This is due to a lack of strength and
steadiness. The inability to fulfill one's duties, the
challenges that interfere with daily worship, and the
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mental strain caused by all these issues lead us to
thoughts in a different direction. This mindset often
includes an inclination to escape. If this is the case,
then it is not a virtue; it is a weakness of the soul.
However, if one turns to the path of renunciation
solely with the desire to live a completely sin-free life
in this human existence, then it is a true state of
knowledge.
Some people have grand dreams of achieving
material success in life, but they cannot fulfill these
dreams. They do not get what they want, and what
they do get, they do not like. It is no wonder that such
people find life to be a hassle.
To achieve success in life, the first important step is
to determine your position, circumstances, and the
limits of your abilities. After considering all these
factors, you should assess how far the available
resources and the limited availability of your strength
can take you. The creation of our dreams should be
within these boundaries.
A ticket from Ahmedabad to Mumbai cannot be
purchased with a five-rupee note. Similarly, our
dreams do not come to fruition without the necessary
resources and capabilities. When we create dreams,
the joy we derive from envisioning their fulfillment
proves to be an illusion if we cannot achieve the
desired goal. When we fail to reach our desired
objectives, our initial joy transforms into boundless
sorrow. Our actual dreams become the cause of our
unlimited suffering.
Therefore, when determining the goal of life, the first
thing we should establish is our own abilities and the
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limitations of our resources. If there is no harmony
between our desires and our capabilities, there is no
need to be disheartened. In such circumstances, we
can determine two things.
Firstly, we should limit our goals to match our
capabilities. Secondly, we should strive to enhance
our abilities. As our capabilities increase, we can
gradually expand our goals. By adopting this
approach, if we determine the goal of our life and the
path to achieve it, life will not seem like a series of
troubles but will become a paradise of supreme joy
and delight. In shaping our life this way, Syādvāda can
be of great help to us. The essence of the word 'Syāt'
makes us aware of all the aspects of our life, our
strengths, and our limitations and shows us the
appropriate path to progress gradually. This is the
strength inherent in Syādvāda.
When suffering comes into life, we should not become
cowards and sit crying. First and foremost, we should
examine how many other joys we have in life despite
the suffering. This investigation will surely provide us
with strong reassurance. Next, we should use our
discernment and wisdom to understand what the
suffering is, its nature, its cause, and the remedy for
it. Thinking about the joys amidst the suffering will
calm and stabilize our minds. With a peaceful mind,
we can employ our discernment and begin to see
clearly that the shadow of the suffering can indeed be
dispelled. Joy stands right behind the suffering. By
contemplating in this manner, we will undoubtedly
understand the causes of the suffering. Then, we can
enthusiastically make efforts to alleviate it. All this
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understanding and way of thinking can certainly be
achieved through Syādvāda.
Similarly, when extreme happiness comes into life,
we should also contemplate where this happiness has
come from, its source, its cause, how long its duration
will be, and what lies between its beginning and end.
Sometimes doubts arise as to why all this has
happened. It is necessary for us to contemplate all
these matters. This contemplation will lead us to two
possible conclusions.
Firstly, instead of blindly enjoying the found
happiness, we can enjoy it discriminately. Secondly,
after this happiness subsides, we can contemplate
how to defer sorrow or how to prevent it. We can
prepare our minds to endure the suffering that will
come after this happiness, or we can laugh and enjoy
it to its fullest. Furthermore, the attitude of sharing
our happiness with others is of the greatest benefit
that will be born within us. In this way, the path of
contemplation will also be rooted in us through
Syādvāda.
Through interactions with family members, friends,
and acquaintances, there are times when we
experience joy and also times when we feel sorrow.
At such times, we examine the differences between
our understanding and theirs, search for the causes of
these situations, and contemplate solutions to them.
Thus, we become liberated from mental anguish
arising from differences in perspectives, and the path
of such contemplation is also shown to us through
Syādvāda.

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The established meaning of the doctrine of Syādvāda
is that any object or subject can have more than one
aspect. The central point of Syādvāda's teaching is
that when contemplating any subject, one should not
be obstructed by seeing only one side of it.
In this way, if we use the principle of Syādvāda
thoughtfully, we will understand that all the
difficulties and troubles in life, and conversely, the
joys and pleasures that we experience, stem from
within us. These feelings arise from within us, not
from external sources. It is in our own hands to
generate the feelings according to our desires. This
understanding also elucidates the principle of
Syādvāda for us.
Following the principle of Syādvāda, as we gradually
gain control over our own reactions, both joy, and
sorrow, two seemingly opposing emotions, will
gradually come under our control. Feelings of
equality, empathy, and tolerance will emerge within
us. Slowly releasing ourselves from the grip of
transient happiness and sorrow, we can become
recipients of boundless joy. It is through this joy that
we will find the noble sentiment of wishing well for
ourselves and others. Without Syādvāda, such a state
of ultimate welfare cannot be achieved under any
circumstances.
The doctrine of Syādvāda does not teach us to tolerate
or condone injustice or unfairness. Wherever
necessary, we should not refrain from fighting against
it. However, in situations where we find ourselves
facing injustice or unfairness, it is often due to our
own perceptions being clouded by selfishness and
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attachment. This clarity of thought is precisely what
Syādvāda aims to impart to us. Later, when the need
arises for a just fight, then, Syādvāda will guide us
towards adopting a method that is just, rational, and
empathetic. Through this approach, success and
victory are assured for us.
The complexities of karmas and the impurities that
affect the soul prevent us from embracing all the
virtues present in the world. When there is proximity
to noble thoughts and understanding, even though
wrong thoughts and unworthy deeds are committed
by us, not by choice but due to mere circumstantial
influence, we end up committing evil acts. This
condition is common to the entire world.
Similarly, some righteous deeds may happen against
our will, and we may perform all actions without true
understanding. Exiting the temple after seeing the
Tīrthaṅkara's idol, sometimes we give alms to the
beggar sitting on either side of the path. In some
cases, we may also scold a beggar encountered on the
street. Such instances are quite common.
We do not always have clear reasoning behind all our
actions. Habit, tradition, nature, circumstances, and
connections often influence how we behave. We do
not always consciously evaluate whether what we
have done is right or wrong, true or false. When we
encounter difficulty in contemplating a particular
action, we hesitate to think because we are stuck in
deciding how to proceed. Such hesitation often leads
to regret for the wrongdoing we have committed.
Mostly, remorse arises after the event has taken
place, making us ponder over how to handle the
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situation that has arisen, how to escape from it, and
why it happened in the first place. We contemplate
these same issues. It is a matter of concern that we
engage in such contemplation, whether these
thoughts result in a way to escape from the
consequences of wrongdoing, or we simply end up
reverting to the same wrongdoings out of
desperation to escape. We choose paths to remove
the burdens fallen into our hands, and at the end of
these paths, the burdens that have fallen from our
hands back onto our shoulders. We were not aware of
this at all. All of this is apparent in this world.
If we find ourselves stuck in a difficult situation, and
someone randomly asks, "Hey Chandu, what did you
do?" At that moment, Chandu might say, "No, I didn't
do anything. The situation was like that, the
circumstances were such, he did this, he did that. Mr.
X was responsible for all this blunder, this and that
happened." After discussing many such points,
Chandu might then say, "For all these reasons, I am
not responsible." What Chandu talks about, he does
alone, is not the case here. For the most part, people
try to shift the responsibility onto others. The main
reason for many of the troubles experienced in life is
that we do not have a clear understanding of life, its
purpose, its goals, and the methods of living. If this
understanding comes to us, then life transcends mere
struggles. If we attain this knowledge, then life
becomes a paradise. This is something the Jain
philosophers have beautifully elucidated, and
understanding it can be quite enriching.
With the help of our 5 senses and the human brain,
we function properly. A body cannot be called 'intact'
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if any of these senses do not work. These five are the
main organs of the body. Similarly, fives principles
have been shown for worldly beings:
i. Ahiṅsā (Non-violence)
ii. Satya (Truth)
iii. Asteya (Non-stealing)
iv. Brahmacarya (Chastity)
v. Aparigraha (Non-possession)
These five principles can be elaborated upon in five
separate texts, and these great, meaningful, and
supremely benevolent principles can bring ultimate
well-being.
These five principles are the true path to living a
righteous life. Just like when we sit in a vehicle, we
drive on the road. If we drive properly on the road,
there are very low chances of an accident; similarly,
when we walk on the road of these five principles to
live our lives, we do not encounter unnecessary
troubles. Once we step out, various obstacles emerge.
The meaning of the word ‘Ahiṅsā’ is not just refraining
from physical violence towards humans but also
refraining from harming any living being. If anyone
experiences suffering through our thoughts, words,
or actions, it is considered violence. Hurting or
causing pain to any gross or subtle living being is
violence. But even if someone's mind feels even a
slight discomfort, all actions, whether done through
the body, speech, or mind, become violent. Regarding
karma, it encompasses the threefold aspects of mind,
speech, and action.

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The word Ahiṅsā has become a universally
understood concept today. The first 23 Tīrthaṅkaras
and the 24th Tīrthaṅkara, Mahāvira Swāmi and
Buddha, emphasized the importance of Ahiṅsā for
political governance and societal life, making it a
paramount principle. Mahatma Gandhi captivated the
world with the word 'Ahiṅsā'.
The true essence of Ahiṅsā extends beyond humans to
encompass all beings, including animals, birds,
insects, etc. Refraining from causing harm to them is
essential because such acts harden and make our
hearts cruel and callous. Such hearts cannot generate
feelings of compassion and kindness.
Understanding Ahiṅsā in its true sense is a prevalent
subject today, but it remains largely incomplete.
While the concept of Para-hiṅsā (harm to others) is
widely understood, the true understanding of the
term Sva-hiṅsa (harm to self) is still lacking.
The actions we perform that cause harm to others
also bind us through those very actions. Due to a lack
of understanding of this fact, we have not understood
the nature of non-violence to self. Because of this, the
discussions of 'world welfare' that we engage in often
neglect our own genuine and spiritual well-being.
The essence of Ahiṅsā encompasses both sva (self)
and para (other) aspects. Considering both these
aspects together is essential for leading a righteous
life. One cannot think about oneself while excluding
others. Similarly, prioritizing others while separating
self is also detrimental in the long run.

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Karma and the laws of the soul are just strict. The
consequences we face are the result of actions we
may have unknowingly committed. Consequences
may vary depending on existence, non-existence and
intensity of a cause. So, it is clear that when we engage
in wrongdoing or unwanted behavior, it ultimately
affects us.
A good book of stories falls on the road. Someone has
lost it. We pick it up. Later, we make an effort to
return it to its owner. If we don't, we are causing harm
to own-self. This relates closely to the concept of self
and others. This information can be found in Jain
literature, especially in texts on non-violence,
spirituality, and karma. There is much to gain from
reading and understanding these.
Overall, we realize that the first step towards making
life beautiful is to actively strive for a completely nonviolent life.
Another thing is that truth is related to non-violence.
Not contemplating or speaking untruths or unworthy
thoughts is essential. Even in untruth, there is the
element of violence. Speaking or acting untruthfully
can cause suffering to others. This is violence towards
others. Similarly, infliction of karmic bondage is selfviolence.
Next, the term 'asteya' means not stealing. Whatever
is not ours, whatever we do not rightfully own, should
not be accepted. Taking anything other than what
rightfully belongs to us is considered theft. Here, the
concept of violence and non-violence comes into play.
Taking something from others that causes them
suffering is violence. Similarly, when we engage in
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actions that result in karmic bondage, it is selfviolence.
The term 'brahmacarya' has a vast meaning. It is not
entirely possible for worldly individuals to follow this
conduct. However, it has been practiced in two ways.
One is not to indulge in lustful thoughts towards
others. Because serving through thought can cause
harm.
Second is, while dealing with one's own partner,
maintaining the practice of abrahmacarya within
limits is necessary. In this Kali Yuga, where people
consider other women as equal, and maintain
boundaries in abrahma practice with their own
wives, they are indeed great souls, a kind of
brahmacāri. The mind, speech, and body are essential
to be restrained. Even if to entertain unworthy
thoughts about women, it is an expression of great
abrahmacarya. Here too, the concept of violence and
non-violence will come into play. It is a matter that
can be understood.
The fifth principle of non-possessiveness, which has
been prescribed as conduct, is a very significant and
understandable thing, and it must be practiced. The
direct and simple meaning of this is that 'we should
not accumulate special collections beyond our needs.'
In this, the concept of non-possessiveness as
explained by Jain scriptures is very understandable.
Today, in this physical world around us, behind the
social and political turmoil that we witness, the
absence of this conduct is also responsible.
The German thinker Karl Marx coined a new kind of
economics by observing inequality between the
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wealthy and the poor classes, and the exploitation of
wealth and power. Lenin, inspired by this, initiated a
powerful revolution in Russia. From here emerged
the ideologies of communism and socialism. From
this, fiery revolutions arose.
Karl Marx and other thinkers who emerged from
these ideas, if the principles of non-possessiveness
expounded by Jain social scientists thousands of
years ago had been practiced worldwide, then hatred,
violence, scorn, murder, and bloodshed would not
have proliferated in the world. The plundering and
looting that took place would have been eradicated.
However, the doctrines and methods adopted by Karl
Marx, Lenin, Stalin, Mao Zedong, and others, the socalled socialist leaders, are also detrimental. Because
behind them, there is no sentiment of non-violence;
but the burden of violence and aggression, as well as
the lack of faith in the divine and religion, therefore,
ultimately, it is disastrous for humanity.
This issue is quite understandable. Today, the
lifestyle has become excessively extravagant,
simplicity has been forsaken; humility has been
replaced by arrogance; the place of wisdom has been
filled with grandeur and ostentation. Everyone is
seen striving for "more and more." Behind this 'more,'
there lies a sense of 'specialness' compared to others.
As a result, selfishness - only selfishness - seems to be
the only consideration. The universal concept of nonpossession is not visible today. All this seems to lead
us only towards exploitation. It seems that to answer
the violence from exploiters, communist's violence is
born. Violence remains. Violence through violence
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can never lead to its destruction. Then, whether it is
the violence of the communist stamp or the violence
of democracy. Violence does not eradicate violence,
does not relieve suffering, and does not bring
happiness. This is a great vicious circle. At its root,
there is a lack of non-possession.
Humanity desires happiness and peace, and the true
and correct means for this is to practice nonpossession and find contentment in simplicity.
Throughout history, there have been numerous wars.
Ultimately, the desire for possession remains at the
root of all this.
Today, the world is in a state of constant turmoil.
What is the true path to establish and maintain peace?
Nuclear bombs? Military might?
No, no, and no. If peace and happiness could be
achieved through war, then the world would not have
seen the succession of wars after the first world war.
The situation today is precarious. Perhaps, the
instruments of destruction wielded by countries like
Russia, America, and others will create a great
catastrophe. But then what?
'Ah, "But then what?" If this question is understood
today, then humanity may avoid a great destruction,
but if not understood, then the cycles of destruction
will continue, and there will be no end to it. Violence
does not establish peace. Theft does not cultivate
culture. Intercourse does not bring contentment.
Possession does not bring happiness.
Looking around the world today, one sees a
disturbing compassion in the hearts, which leads one
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to wonder whether we are dwelling in some great
asylum. When a fire breaks out in one place, do we
rush to extinguish it by carrying water, or do we run
with gasoline, petrol cans, and explosive substances,
what will be the result?
This is what is happening in the world today. Behind
the manufacture of horrific weapons of war to stop
war, politics and economics are running today: eyes
are closed, racing forward. All this, chasing after
petrol and other explosive substances, does not seem
like the work of sane individuals.
The concept of liberation of the soul is very
significant. Here, we are only talking about physical
pleasures. The Jain Tīrthaṅkaras have prescribed five
vows for householders, which, unless observed, there
is no future for humanity or human existence either.
If these five vows are followed, then there will be no
need for war, no need for atom bombs, and no need
for armies.
Think deeply about this matter!
There are five fundamental principles for living.
These are interdependent. Leave one, and the other
principles will start to erode. Hold on to one, and the
others will follow. These five principles are
indivisible and one.
Starting from the top, 'Renounce violence.' Then
falsehood naturally falls away. If falsehood is
abandoned, theft follows suit. If theft is eradicated,
the base of abrahma will disappear. If abrahma goes
away, so does reliance on possessions.

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Starting from the bottom, 'Restrict possession.'
Through the clarity of simplicity, the practice of
abrahma diminishes. If the practice of abrahma is
relinquished, the inclination towards theft ceases. If
theft is eliminated, the need for falsehood disappears.
This leads to the manifestation of complete nonviolence.
Reverse the order, 'Violence.' After violence,
falsehood naturally arises. If falsehood emerges, so
does attachment to possessions, abrahma also does
appear on the surface. If attachment to possessions
returns, then theft resurfaces.
These developments lead to a vicious cycle, where
even non-violence and simplicity are lost.
Increasing possession leads to desire. From this, the
enthusiasm for acquiring unnecessary items also
arises. If this happens, then abrahma comes and
falsehood
never
leaves.
Then,
everything
accumulates, and the creation of a great calamity
begins, which results in destruction. What happens to
the world happens to the individual as well.
Therefore, we are not different, regardless of how
much we may want to separate ourselves. This also
implies that if a person determines to follow these
five principles, then their fragrance, their essence,
will spread around them; it will spread inevitably.
Even if others behave contrary, every sensible person
should start by adhering to these five principles to
some extent. Because, what is good for the individual
is also good for the entire world. Russia and America
may demonstrate their scientific achievements to
each other, creating fear among them, but what
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emerges from this will only be flames; happiness and
peace will not arise from it.
Let us revisit our fundamental, essential discussion.
The effort here is to adhere to these five principles:
non-violence, truthfulness, non-stealing, celibacy,
and non-possession. After ensuring this, a person
should organize their life, and their actions, and then
they will benefit themselves. Moreover, they can
contribute significantly to the world's welfare. Here,
the emphasis is on attempting to adhere to the
principles, not just discussing them. Keep this in mind
and begin. If this becomes possible, then we will not
only progress individually but also contribute to the
welfare of the world.
In this physical world, the goal should be to focus on
life by considering spiritual causes. However, it is not
possible for everyone to entirely follow this.
Everyone can't detach themselves from material
pleasures altogether. Jain scriptures also understand
this matter. Their Syādvāda has delineated the paths
of development in life as 'Sādhu Dharma' and
'Gṛhastha Dharma'. When renunciation arises, when
self-awareness awakens, they accept asceticism. They
have created a comprehensive list of practices for all
beings to follow, including those great souls who
accept asceticism. Similarly, understanding the
boundaries of worldly beings, they have also made it
easy to follow Gṛhastha Dharma. All this is so
beautifully organized that seeing it brings great joy
and wonder.
Above, they have mentioned the five main principles.
These, to follow Gṛhastha Dharma, are not just
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religious but fundamental and universal principles
applicable to all. It's a great code of conduct,
absolutely essential for every human being; an
immensely significant framework for every
individual at all times and in all places. The welfare of
the individual and society is not separate. Therefore,
for the entire humanity, this is the ultimate cause of
welfare science.
The Jain scriptures also beautifully analyse the
benefits of adhering to these five principles. By
practicing the complete observance of these
principles through the convergence of mind, speech,
and body, one can become a supreme being. One who
consistently endeavours to advance on the path of
complete observance and progresses towards its
complete adherence, too can reap immeasurable
benefits.
Jain philosophy does not consider this world to be
entirely illusory or deceptive. It is a reality. Only by
being vigilant, can a person clearly define their path
in life and find the treasure of internal happiness. The
complexities of this world cannot obstruct the
gradual development of the soul. Jain scriptures do
not say that even while living in the world, a little
progress of the soul cannot be achieved. They
consider the role of the sarva-virati essential for
ultimate liberation. To create the base for sarva-virati,
practicing deṡa-virati dharma can be helpful.
Understanding the truth of this matter, Jain scholars
have created a comprehensive presentation of the
path that, intending to facilitate the development of
the soul, significantly contributes to the attainment of
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the extraordinary heights of Gṛhastha Dharma; the
path of true living.
In the realms of physical and spiritual domains, even
though they may appear separate in terms of actions,
beliefs, or practices, when considering spiritual goals,
the attainment of success, and other aspects from a
holistic perspective, there isn't any absolute
distinction. In big cities, certain long roads are
identified simply by one name but divided into
segments as North and South, like in Mumbai, there is
a major road called 'Lemington Road,' which is
divided into 'Lemington Road North' and 'Lemington
Road South' in the postal department. As far as the life
and development of a being is concerned, we can
assign the name 'Salvation Road South' and 'Salvation
Road North' to the material domain and spiritual
domain respectively.
Please do not mistake that the enemies of the soul are
not enemies of the body. The body functions until the
soul is connected to it. Therefore, until then, the soul
and the body, relatively speaking, are not separate.
This means that whatever actions the body performs
are the actions of the soul itself. Whatever is wrong in
thought cannot ever be good in action. Similarly, what
is good from a spiritual perspective cannot be
undesirable from a physical perspective.
By the same token, if the principles established in the
physical realm are not complementary to spiritual
development and assistance, then they cannot be
considered good in any physical sense either. If this is
confirmed, then it is the right path. Vyavahāra and the
achievement of the supreme state, i.e., Niṡcaya, are
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parts of the same 'previous half and later half' path.
The goal of both is the same.
Keeping this subject in mind, the Jain philosophers
have described a special form of household duty that
shines brightly beyond the general household duty
for living life. It is a developmental path that Jain
philosophers have shown as a 'ladder of evolution' for
living life. This adds the colour of spirituality to the
material realm. This path gradually leads towards the
direction of the soul's complete development. The
steps of this developmental process have been
identified as fourteen stages. Following these steps,
keeping the time limits of one step after another,
relying on the five reasons, a person bases their own
pursuits. All these matters are comprehensible by
intellect, logic, and practicality. It is completely
rational; there is nothing abstract in it.
Therefore, the central point of the path of living life is
Syādvāda. The utility of Syādvāda is unique in the
achievement of liberation. The 'path of liberation' is
beyond sensory perception. The conjunction and
disjunction of the soul and karma, along with various
causes, are all beyond sensory knowledge. Where
direct perception of metaphysical knowledge is not
possible, there humans may experience various kinds
of anxieties in their minds, which is natural.
Therefore, contemplating on the first stage of
Guṇasthānaka, the author has given this world the
name House of Perplexity. All these anxieties and
delusions cannot be comprehended intellectually and
are not acceptable to faith. Until then, there is no
progress in the developmental path toward reaching
the soul's ultimate goal.
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Understanding Syādvāda can lead to the intellectual
liberation from all anxieties. Defects that have
emerged on account of accepting only one path can be
removed by applying Syādvāda. Universal knowledge
of things and the pursuit of the liberation of the soul
can also be achieved through understanding
Syādvāda alone. But if we do not choose the path of
living life towards our spiritual development, then
from such a path, no benefit is possible even in the
physical realm. Such wrong paths only increase the
complexities of life.
Contemplating on the goals of life and the paths to
achieve them, we would experience no difference
between the bullock tied with the cart and us. By
making such considerations clear, we can plan our
lives effectively. Without making such plans, we
simply drift along, akin to football being kicked
aimlessly. Then, wherever we go, what we encounter
will remain uncertain. It's all just chaos.
Spiritual goals cannot be substituted with material
goals. Only focusing on material possessions as the
aim of life will lead us nowhere, distancing us not only
from spiritual happiness but also from achieving
physical happiness. The enemies of the soul, as
counted by the scriptures, cannot be considered as
friends of the body. What obstructs spiritual
development may never assist in material
advancement as well.
Jain philosophers identify the 'Six Enemies' of the
soul, namely: lust, anger, greed, attachment, pride,
and envy. These adversaries obstruct spiritual
development and similarly pose hindrances in
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material progress. It's imperative to keep in mind that
these are significant flaws. In the structured evolution
of life, these shortcomings act as blocking elements.
By embracing the assistance of the 'five friends' –
'non-violence, truth, non-stealing, celibacy, and nonattachment,' one can overcome these enemies in the
battlefield of life. This is the primary goal of every
discerning individual. By raising this awareness, the
path of living life becomes clearer. By keeping this in
mind as our goal, the life we live becomes a 'pure
blissful abode of joy.' Without this aim, life is nothing
but chaos, great chaos.
To escape this great chaos, it is essential to take
refuge in the profound philosophical doctrines of
Syādvāda and Anekāntavāda.
So, we must be sure of this.
"This world is not just an illusion; it is real too. Life
isn't just chaos; it's also immense joy. In both i.e., in
the seemingly chaotic world around us and in our
lives, poison and nectar are both present. By
arranging for the real joy and nectar, we move
forward, and the day when the world appears to be
an illusion, at that time, that illusion will be dispelled
from us for miles and poison will turn into nectar."

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CHAPTER 19

Confirmation and Refutation
The purpose of what is written in the following pages
is to provide a concise overview of the main practices
and ideas (principles) of Jainism and Jain philosophy.
Nothing has been written intending to refute one
view or promote another.
This is written solely to disseminate useful
information without the intention of engaging in or
inciting any debate.
The neutrality of Syādvāda is of a unique kind. It does
not involve a false or imaginary conciliatory attitude.
The core of the entire Syādvāda, its crux, the heart and
backbone is that truth should not be unjustly treated,
nor should falsehood be supported. There is no
animosity towards any differing beliefs or opinions.
In this regard, Śrī Haribhadrasūriśvarajī Mahārāja has
stated in verse:
"It is not appropriate to have animosity towards
other scriptures. One should diligently investigate
what they say, and whatever truthful words they
contain are not different from the teachings of the 12
scriptures of Jainism."
The depth or gravity of Syādvāda and its genuine
neutrality is underscored in the above statement.
According to Syādvāda, no statement is inherently
valid or invalid. Whether a statement comes from
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one's own scriptures or another is, it becomes valid
or invalid only through thorough analysis and
examination of the subject matter.
The term confirmation and refutation means debate.
The main purpose of this debate is straightforward
and pure. Differences are an inherent aspect of this
world. According to the doctrine of Karma, just as
wealth
disparities
exist,
intelligence
and
understanding disparities are also present.
Therefore, doubts and disagreements are inevitable
occurrences. However, when two individuals engage
in a face-to-face discussion, the aim should be to
reach a mutual understanding rather than fostering
division. This agreement need not be unanimous;
differences can be acknowledged and negotiated.
Wise individuals have articulated a beautiful insight
on this topic: "When two people sit down to discuss
their differences of opinion, it often leads to
enlightening diversity in their perspectives and
understanding. However, if both approach the
discussion with the mindset of 'I am right, and you are
wrong,' it leads to degradation and decline."
In the West, when intelligent people engage in
discussions, and it becomes impossible to reach a
consensus, they part ways by agreeing on one point,
shaking hands, and wishing each other well. The point
on which they both agree is this:
'We agree to disagree.'
Hence, the purpose of this book is not to incite debate
or controversy. However, should any questions arise

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after reading this book, it is encouraged to address
them.
By exploring these questions and answers, one can
gain deeper insights and appreciation for the subject
matter.
We will address this explanation through a Q&A
format, which will make understanding the questions
and their answers enjoyable.
Question: According to Buddhist philosophy, things
are 'impermanent.' Vedanta philosophy considers
things to be 'eternal.' Jain philosophers have
combined these two views by stating that things are
both eternal and impermanent. What new insight
does this offer? Doesn't it just create confusion?
Answer: If we accept that things are only eternal or
only impermanent, our understanding of the subject
remains incomplete, and we miss out on other truths.
By assuming that something is solely eternal or solely
impermanent, we cannot reach the intended
understanding. Every entity encompasses different
and even contradictory attributes. If a complete
perspective is not attained, understanding remains
incomplete.
In scientific laboratories, microscopic analysis is
conducted to separate and examine things in detail.
Similarly, Jain philosophers have elucidated all the
qualities and attributes of things thoroughly. Nothing
is artificially combined; everything is presented
independently. On the contrary, it is not impossible
that other philosophies, which propose one-sided

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views, have selectively borrowed individual aspects
from Jain philosophy that seemed favorable to them.
Considering a thing to be eternal, disregards its
Paryāyā (transitions), Avasthā (states), and Parimāṇa
(boundaries). Conversely, treating a thing as
impermanent overlooks its fundamental essence,
basic matter is neglected. Therefore, the dual
perspectives presented by Jain philosophers are not
Sanṡayātmaka (doubtful) but rather Niṡcayātmaka
(determinative).
A comprehensive grasp of these dual aspects of
phenomena is crucial for practical application and
ethical conduct. Buddhism and Vedānta, as singular
belief systems, each capture only a portion of the
truth, not its entirety. Denial of one part while
upholding another breeds falsehood. In contrast,
absolute truth is revealed in Anekāntavāda - a
paradigm marked by scientific rigor, self-consistency,
and logical coherence. It is essential to clarify that
concepts like Nityānitya (eternal and non-eternal) are
not mere aggregations of independent qualities but
distinct Anekāntavāda.
It was quite surprising when the followers of Vedānta
opposed this thought. According to them, the first
ever thing that was pure, genuine, and clean was
Brahma. Brahma firstly was conscious in nature. It is
said that from Brahma, Māyā was created. Both,
Brahma and Māyā are elements containing opposite
properties. Brahma is pure and Māyā is impure. If
Māyā has been created from Brahma then its apt
definition would mean that Māyā was Brahma and if
it was, then, in the pure Brahma there was an impure
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element. According to the imagination of Vedānta,
two opposing elements, pure and impure, were
together. However, they do not accept it. If they do,
then, they have to accept Jain philosophy's statement
that 'everything is full of contradictory properties.'
Jain philosophers say that if 'Brahma' is pure
according to Vedānta then, such an impure element of
Māyā, cannot arise from it, and that is why Brahma is
not entirely just a pure form. And if it was a pure form,
then, Māyā wouldn't be born out of it.' We will have to
understand both of these statements. In this way, how
Brahmavādī
vedantī
have
explained
the
interrelationship between Brahma and Māyā, with
pure logic and justice has been proved wrong.
As previously emphasized, employing a calm and
neutral mind will naturally dispel such doubts.
Question: According to Jain philosophers, the
qualities and characteristics of things are infinite.
Why then do they present only seven categories for
analytical understanding?
Answer: Clear comprehension of both Saptabhaṅgi
and Naya resolves this question. Saptabhaṅgi
delineates the nature of objects in terms of Dravya,
Kṣetra, Kāla, Bhāva while Naya dissects the
properties of objects, highlighting their multifaceted
nature.
Saptabhaṅgi exclusively scrutinizes the relative
attributes of each entity. Regarding Naya, it was
previously noted that the seven Nayas depicted are
the primary ones. Furthermore, the multitude of
perspectives matches the countless aspects of
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existence. Skeptical inquiries find resolution through
the seven classifications of Saptabhaṅgi. For instance,
when examining a thing, Sangraha and Vyavahāra
Naya present distinct aspects viz. common and
uncommon. Out of these, Saptabhaṅgi allows analysis
on a particular aspect such as, "this is special and this
is not," and so forth.
Understanding the distinction between Naya and
Saptabhaṅgi dispels many uncertainties. As for the
question of why there are specifically seven
classifications, the answer lies in the absence of
evidence for an eighth category. Skepticism alone,
without substantial evidence, serves no purpose and
can be a negative hindrance. Rejecting propositions
solely for the sake of contention is futile and
counterproductive.
Question: It's understood that the same object can be
deemed good or bad, but how can it also be
considered small or large?
Answer: The classification of an object as small or
large is relative and dependent on comparison. For
example, arrange five fruits—cherry, lemon, orange,
coconut, and watermelon—side by side on a table. A
lemon might seem large compared to a cherry but
small next to an orange. Each fruit's size can be
characterized as small or large based on its placement
within this sequence.
Question: Is Jainism considered a branch of
Hinduism, and if not, what evidence supports this?
Answer: No, that assertion is incorrect. Just as a
father who has five sons would claim one of his sons
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as his own but would not say so for another's son. In
the same way, a tree's branches are integral parts of
the tree itself, not separate entities. No one can say
that these branches do not belong to this tree. If Jain
philosophy were merely a subset of Hindu
philosophy, Hindu scholars would regard it as such,
but this is not the case. Furthermore, labeling Jain
philosophy as 'wrong' denotes a fundamental
disagreement. The belief that Jainism is a branch of
Hinduism stems from a misunderstanding of the facts
and is wholly inaccurate. A logical examination
reveals that Jain philosophy stands as a distinct and
independent philosophical tradition.
A notable divergence between Jain philosophy and
other schools of thought is that while others may
denounce Jainism as incorrect, Jain philosophy
acknowledges partial truths within other systems
rather than dismissing them entirely.
The essence of each philosophy rests on its
perspective. Each philosophy establishes itself based
on a particular viewpoint (Naya) of the object.
Conversely, Jain philosophy's Anekāntavāda is
founded on a comprehensive framework comprising
seven classifications. This unique foundation
underscores that Jainism is distinct from Hinduism or
any other religion.
Similarly, suggesting that Anekāntavāda results from
amalgamating various philosophies is illogical and
inaccurate. While seven garments can be tailored
from a single piece of fabric, they cannot be
seamlessly combined back into one. In the analogy of
a father with seven sons, while they share a common
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lineage, amalgamating them does not transform them
into a singular father. Therefore, it is a logical and just
conclusion that the Anekānta within Jain philosophy
has led to the formation of diverse philosophies with
partial truths that got extracted from it.
The remarkable neutrality of Jain philosophers lie in
their acknowledgment of partial truths within other
philosophical systems without denying their validity.
However, recognizing a part of the truth does not
equate to embracing the whole truth, which is why
Jain philosophers' critique for other systems is not
out of animosity but in pursuit of absolute truth.
Question: There's a notion that Jain philosophy
emerged from combining all religions, suggesting that
earlier visions preceded Jainism. How do we explain
this?
Answer: From a relative perspective, Syādvāda
represents the ultimate synthesis of various
philosophies. However, this does not imply that Jain
philosophy emerged by amalgamating these other
philosophies. Rather, it signifies that the partial
truths found in other philosophies has its own roots
in Anekāntavāda.
To illustrate, although all rivers ultimately flow into
the sea, it does not mean that they collectively form
the ocean. The sea predates the birth of these rivers,
which eventually converge into it. Each river retains
its individual identity even as they merge into the vast
sea.
The metaphor of 'getting absorbed in the sea'
illustrates how rivers merge into the vast expanse of
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the ocean. Similarly, Syādvāda embodies an oceanic
principle, which is neither created nor composed of
the diverse elements that converge within it. Instead,
Syādvāda dissects and delineates the various facets
and forms of existence, potentially serving as the
basis for other philosophical viewpoints derived from
its components. The author does not engage in
debates about whether Jain philosophy emerged
before or after other philosophies; rather, the focus is
on the inherent quality and profoundness of Jain
philosophy. Historical, cultural, and literary evidence
overwhelmingly supports the antiquity of Jain
philosophy. References to Srí Ṛ ṣabhadeva, the first
Tīrthaṅkara of Jains, in ancient texts of Vedanta
philosophy suggest that Srí Ṛ ṣabhadeva predates the
composition of these texts.
Nevertheless, it is a humble suggestion to focus not on
whether a philosophy is old or new, or which came
first and which later, but rather on discovering what
the complete truth is and where it lies. That is the true
path to understanding.
In ancient times, many philosophies that were once
singular have evolved with the development of
understanding, incorporating new elements. For
example, Vedanta and Buddhism have modified some
of their beliefs over time, moving closer to the idea of
Anekāntavāda. On the other hand, the Jain
philosophy, which has been inherently Anekāntavāda
since its ancient origins, has not needed any
modifications or additions. Some eminent scholars
from both Eastern and Western traditions have
acknowledged the originality of Jain philosophy,
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whereas similar recognition is less evident for other
philosophies.
The principle of Anekāntavāda and its philosophical
exposition has been complete and unchanging from
the beginning. There is no necessity for any
modification in this. Given this reality, it can be said
that the complete truth is found solely in the
philosophy of Anekāntavāda in this world.

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CHAPTER 20

Namaskāra Mahāmaṅtra
Following a brief introduction to one of the world's
most esteemed philosophies, a profound gift
bestowed upon humanity by the founders of Jainism,
it would be incomplete to conclude this discourse
without acknowledging one of the religion's most
benevolent maṅtras (sacred verses). Omitting this
would be akin to placing an idol upon its throne
without its crown.
This desired maṅtra is known as the 'Namaskāra
Mahāmaṅtra'.
Since we have mentioned maṅtra here, a little
reflection about 'maṅtra' would not be considered
irrelevant.
Since time immemorial, humanity has constantly
struggled in search of distinct, unique and
remarkable happiness. The primary drive behind this
for an underdeveloped individual is to acquire
material and worldly comforts.
A loving wife, beloved children, a lively family, wealth,
and health as strong as a rock have been his primary
goals. In addition to these, the desire for one's name
to be known, to be respected and revered, to
accomplish something significant and glorious, and to
attain power and prestige also become part of a
person's pursuit of happiness. In pursuit of this goal,
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humans have employed all available means.
Specifically, they have made relentless efforts to
discover and create new means that could facilitate
the attainment of happiness. Among all these various
methods, people have also been attempting to
achieve success through maṅtras since unknown
times. Humans have placed unwavering faith in
certain words or groups of words and their
methodical application, believing they could provide
miraculous success.
What precisely is this maṅtra? Do these maṅtras
possess the attributed power? Is there a plausible and
scientifically explicable force behind them, or do they
transcend human intellect and understanding?
To find answers to these questions, we need to
examine the three important components present in
any maṅtra. These components are as follows:
• The power of words.
• The meaning of the words and the strength of that
meaning.
• The determination power of the creator of the
maṅtra.
After experiencing the infinite strength lying within
the words, proponents who consider words as
eternal spirit, have revered words as 'Ṡabda Brahma.'
When we speak any word, a sound and an effect or
impression are produced. The airwaves capture the
word as it leaves our mouth, allowing it to travel not
only to the listener's ears but also throughout the
entire world.

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The sound or vibration produced by the word creates
an impression or effect. Wherever the sound of the
word goes, its impact also follows. The listener's ears
receive the sound of the word, while their intellect
and heart absorb its effect and impression.
The impact and impression of a word depend
significantly on the strength and capability of the
speaker, as well as on the receptiveness of the
listener.
The deeper and more profound the meaning of a
word, the stronger its impact. Words can make people
laugh, cry, sleep, or awaken. The power of the word
itself, combined with the power of its meaning,
accomplishes many such effects.
Regarding the meaning of the words, especially in the
context of a maṅtra, one important aspect is the
power of the deity invoked by the maṅtra. The name
of the entity for whom the maṅtra is composed is
always present in the words of the maṅtra. Therefore,
the capability of the one whose name is mentioned
also plays a significant role.
Following this, the third power of the maṅtra is the
power of determination, of the creator of the maṅtra
i.e., the compiler who prepares the maṅtra. The
maṅtra creator prepares the maṅtra by empowering
the words with their determination. This power of
determination is the most significant element of any
maṅtra.
A maṅtra prepared in this manner occupies a unique
position in the realm of words, akin to a specific kind
of medicine. Different types of maṅtras have emerged
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for various achievements. Its form is scientifically and
logically complete. The accounts of certain results
achieved through maṅtras that we read about are not
mere fabrications. They may involve exaggerations
inherent in human nature, but they are not entirely
unfounded. Even today, many maṅtras can be found
in the texts of maṅtra science.
However, the results of a maṅtra are not achieved
merely through its existence. Even if a person
repeatedly chants a maṅtra, it does not necessarily
become effective. Just as there are three important
factors in the origin of a maṅtra, there are specific
conditions required for its success. The main
conditions are:
i. Faith
ii. Concentration
iii. Perseverance
iv. Procedure
v. Purpose
The foremost requirement among these is faith,
which is not to be misunderstood as blind faith. Jain
philosophers emphasize the equal importance of both
intelligence and faith. They assert that "Intelligence
without faith is promiscuous, and faith without
intelligence is barren." This highlights the notion that
intelligence unguided by faith can lead to harm, while
faith lacking intelligence yields no fruitful results.
The proper balance between faith and intelligence is
essential and well-understood within Jain
philosophy, renowned as one of the most rational
philosophies globally.
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To fully grasp the profundity of this remarkable
philosophy, one must commence with faith.
Nevertheless, Jain philosophers, who possess a deep
understanding of their philosophy, advocate: "Come
with faith, and bring along wisdom." They do not
advocate abandoning intellect.
When an individual believes in something through
faith, they become deeply attached to it; however,
conveying this conviction to others solely through
faith can be challenging. When a person gains
intellectual
understanding,
they
not
only
comprehend it themselves but are also capable of
explaining it to others.
Amidst the numerous peculiarities observed in this
world, faith stands out as an exceptionally
outstanding concept. All endeavours worldwide find
success when they pivot around the axis of faith. Any
undertaking devoid of a foundation of faith will fail to
bear fruit or achieve success.
If we were to inquire among a group of individuals, it
would become apparent that most people consider
trust as faith. However, few truly understand the
profound meaning of faith.
In general, people equate faith with 'belief or trust.'
Yet, if you were to ask them about the deeper essence
of faith, many would promptly respond, "No, brother,
there is no one trustworthy in this world." Despite
this skepticism towards the concept of faith, the
entire world's transactions are supported or held up
by faith.

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However, the meaning of faith is deep and profound.
Simply believing and saying, "I have faith in this," is a
very simple, small, and common statement. A person
who merely claims to have faith is not truly
considered faithful. The real test of one's faith is when
it is challenged, and the person is ready to face and
overcome that challenge. A person can only be called
truly faithful if they are willing to sacrifice everything,
even their life, for what they believe in. Mere verbal
expressions of faith, without this deep commitment,
are like a flock of sheep that can be led in any
direction.
So, when it comes to the matter of achieving success
with a maṅtra, the first condition must be of this kind
of complete and unwavering faith. Only faith that is
established and fortified through intellectual
understanding bears fruit. Any other type of faith
does not yield results. Faith that is merely inherited
or followed blindly without questioning - like "this is
how it has always been done" - is not true faith. It is
not true in the sense that such people, when put to the
test, tend to dissolve like bubbles in water.
Another crucial aspect of mastery over the maṅtra is
the concentration of mind. The concentration of the
mind is a formidable force essential for progress in
maṅtra practice. Without it, advancement is
unattainable. Concentration cannot flourish in a mind
prone to constant distractions and electrified various
mental activities. To cultivate the necessary focus,
significant effort is required to establish a definite
and disciplined state of mind. Without this
foundation, achieving mastery over the maṅtra
remains elusive.
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The third condition is perseverance, which is a
powerful force in itself. Perseverance is the strength
to stand firm in the face of challenges, adversities, and
hardships. When difficulties arise, when unexpected
obstacles occur, or when the journey takes much
longer than anticipated, one must remain steadfast.
Intellectual
faith,
combined
with
focused
concentration, naturally leads to determination.
However, it is only those who possess the strength to
persist unwaveringly, no matter what happens, and
who refuse to give up on their efforts, that ultimately
achieve success.
The fourth condition pertains to procedure or
methodical practice. This discipline is another potent
strength required for gaining mastery over the
maṅtra. It involves meticulously following the
prescribed procedures of spiritual practice as taught
by knowledgeable mentors. It is vital to recognize
that maṅtras, whether from written sources or
imparted by others, remain dormant until ritually
received from a qualified guru. Only then does the
maṅtra manifest consciousness and its full potential.
Lastly, the fifth condition concerns the purity of
intention in maṅtra practice. How does the intention
behind one's pursuit of mastery the maṅtra influence
its outcome? This question naturally arises when
considering the fusion of faith, intelligence,
concentrated effort, and methodical practice. It is a
fundamental principle that actions devoid of pure
intentions fail to yield lasting fulfillment in this world.
When a person engages in maṅtra practice, the intent
behind it - whether noble and pure or ignoble and
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impure - holds significant importance. If the intent is
impure or malevolent, even if the practice is carried
out with faith, concentration, and perseverance, it
might yield results, but those results are short-lived.
Moreover, such achievements ultimately harm the
practitioner, leading them into a deeper pit of
degradation. On the other hand, when maṅtra
practice is done with a noble and pure intent, it not
only continues to empower the practitioner but also
guides them steadily on a path of continuous wellbeing and spiritual progress.
Conversely, engaging in maṅtra practice for averting
calamities, sustaining one's family, or meeting
material needs is neither auspicious nor categorically
inauspicious. The distinction between 'auspicious'
and 'not inauspicious' intentions holds significant
meaning. However, motives aligned with personal
welfare, devoid of the intent to inflict pain or harm
upon others, cannot be labeled as 'impure.'
Furthermore, contemplating the concepts of
'inauspicious' versus 'not inauspicious' intentions
prompts reflection on what qualifies as auspicious or
pure.
A new perspective emerges as we gradually assess
life's purposes or goals based on utility. By shifting
focus away from transient pursuits, our
contemplation converges towards the eternal
essence - the soul. Through such contemplation,
examining the historical and philosophical
complexities that surround us, we arrive at the
realization that life's ultimate objective transcends

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mere physical existence and wealth; it centers on the
liberation of the soul.
Here, when we discuss intentions that are unvirtuous
versus not unvirtuous, it's important to also reflect on
what we consider virtuous or pure. As we gradually
contemplate the goals or purposes of life from a
utilitarian perspective, we will uncover new insights.
Through this reflection, by examining the
impermanent phenomena and focusing on the
eternal, we will eventually direct our thoughts
toward the eternal essence of the soul, which is
unchanging and enduring.
As we continue this process, analysing the historical
events of the world and delving into the philosophical
exploration of the continuous stream of occurrences
around us, we will ultimately arrive at the conclusion
that the ultimate goal of life is not the body or wealth,
but the soul and its liberation. Wise and
understanding individuals think beyond short-term
benefits, considering the long-term implications of
their actions. A plan or thought process lacking
foresight may provide immediate benefits, but it is
unlikely to be truly beneficial in the long run.
Therefore, whenever we set our goal, we should plan
our lives with the final emancipation of the soul at the
center. The aspiration for the welfare of the entire
world is intrinsically linked to the welfare of the soul.
Thus, any maṅtra practice performed for the
liberation of the soul, for the ultimate release of the
soul, and in alignment with the welfare of others, is
considered pure and virtuous, as it is devoid of any
materialistic desires or selfish motives.
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Now, let's continue our exploration of maṅtra
practice.
By embracing the five conditions mentioned earlier
i.e., beginning with pure intention, receiving guidance
from a knowledgeable mentor, demonstrating
unwavering
determination,
maintaining
full
concentration, and exercising faith along with
intelligence, a person can achieve mastery over the
maṅtra as prescribed in the scriptures.
However, it's important not to assume that
possessing these five elements alone guarantees
fruitful mastery. An essential question arises here i.e.,
the selection of the maṅtra. As discussed earlier, the
pursuit of a materialistic life devoid of spiritual
progress does not lead to true happiness; instead, it
often breeds various sorrows. Similarly, maṅtras
crafted solely to attain worldly happiness often yield
unintended consequences.
In the previous pages, we have observed that any
materialistic life path that does not lead us toward
spiritual progress is not a true life-path. Such a path
does not bring genuine happiness because the
pleasures derived from it often give rise to various
other sorrows, both small and large.
From this, it is clear that while selecting a maṅtra, one
should use complete discernment and wisdom. The
maṅtra should not only be 'bestower of all
achievements' but should also possess a specific
power to manifest and strengthen the practitioner's
mental and spiritual emotions.
The maṅtra should possess the power to
automatically remove the practitioner's deficiencies,
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purify the impurities of the practice itself, and also
purify and make the goal auspicious. It should be a
maṅtra that, like a philosopher's stone, transforms
the base into gold upon contact and can control the
practitioner, the practice, and the goal through its
inherent power alone, being self-achieved and selfregulating.
Among such suitable maṅtras, if there is any that
stands out as the best in this world, it is the
'Namaskāra Mahāmaṅtra.' This great maṅtra is
honoured with the title of King of maṅtras.
Though this maṅtra, with its simple words and
straightforward meaning, may not initially seem very
impressive or extraordinary to the ordinary person,
it carries profound significance.
When a small child takes their first steps in school,
they start by learning the basic letters. Once these
basics are mastered, who remembers them in youth
or adulthood? Yet, who doesn't know that these
fundamental letters form the foundation of
extraordinary knowledge?
The religious education for Jain children begins with
the 'Namaskāra Mahāmaṅtra.' This maṅtra possesses
a power that far exceeds the basic letters of the
physical world by millions of times. This realization
comes from thoughtful reflection and guidance from
a knowledgeable guru.
This maṅtra is a self-acclaimed supreme maṅtra. It
has the power to transform the practitioner, purify
the means, and grant inherent knowledge of the goal.
However, when does this occur?
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The initial condition is to get ready with an
understanding of the unparalleled potential
embedded within the maṅtra.
Now, let's analyse the wording of this maṅtra:
"Namo Arihaṅtāṇam
Namo Siddhāṇam
Namo Āyariyāṇam
Namo Uvajjhāyāṇam
Namo Loe Savva Sāhuṇam
Eso Paṇca Namukkāro
Savva Pāvappaṇāsaṇo
Mangalāṇam Ca Savvesim
Padhamam Havai Mangalam"
At first glance, do these sentences appear unusual? In
the first five lines (padas), we offer salutations
(namo) to the five Parmesṭhī (noblest elements) viz.
Arihaṅta, Siddha, Ācārya, Upādhyāya, and Sarva
Sādhu. The subsequent four lines (padas)
demonstrate the fruits and effects of these
salutations, encapsulated within the 'Namaskāra
Mahāmaṅtra' itself.
The straightforward meaning of these nine verses is
as follows:
1. Salutations to the Arihaṅta (the supreme souls and
the promoters of the true path)
2. Salutations to the Siddha (the purified souls)
3. Salutations to the Ā cārya (the directors or
governors of the true path)
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Namaskāra Mahāmaṅtra

4. Salutations to the Upādhyāya (the teachers of texts
related to the true path)
5. Salutations to all the Sādhu (the monks and nuns
walking on the true path)
6. Salutations to these five
7. Are the destroyer of all sins
8. And among all auspicious things
9. this is the first auspicious thing.
It is not possible to have an idea about how serious
this maṅtra, which looks quite simple at the first
glance. However, before considering the deep and
subtle significance it contains, let us see what those
who have had a partial taste of this Mahāmaṅtra have
to say on the subject. Start with faith. We will later
embellish that faith with intelligence.
"This Namaskāra Mahāmaṅtra is the epitome of all
scriptures. This maṅtra, is amazingly impressive. It
fulfills all desires. This maṅtra removes all ailments.
All kinds of mishaps and calamities are destroyed by
the effect of this maṅtra. This maṅtra is auspicious in
the ocean-like world, more wish-fulfilling than the
Cintāmaṇi Ratna, Kalpavṛkṣa and Kāmadhenu, and the
creator of something from nothing. All kinds of sins
are destroyed by chanting this maṅtra. This maṅtra
brings happiness to this world hereafter and also in
next life. Nirjarā of Karma is possible by this maṅtra.
The sins of our endless lives are washed away by this
maṅtra, our soul is saved from the grievous pains of
terrible plight. A soul that has become pure and holy
after being freed from the bonds of karma, manifests
its pure form and attains pure knowledge only
through the influence of this maṅtra."
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Anekāntavāda: The Heart of Jainism

"Remembrance in the morning makes the day
supremely happy. If this maṅtra is recited at the time
of birth to a newborn child, his entire life will be filled
with supreme success and success. If it is recited at
the time of death, the soul then attains better state."
"This maṅtra gives a required amount of happiness to
all. This maṅtra, self-conceived, has the high and
excellent power of bestowing all kinds of
achievements. It is the all-conquering maṅtra."
The powers and achievements of this 'Namaskāra
Mahāmaṅtra' have been explained since time
immemorial.
The esteemed experienced scholars have written
extensively about the powers encapsulated within
each letter of this maṅtra so much so that the life of
even hundred years won't seem sufficient to fully
comprehend it.
What does this maṅtra contain?
How do I begin to describe it?
Attempting to encapsulate even a fraction of the vast
ocean of wisdom contained within this is a challenge
beyond words. Primarily, it requires firsthand
experience. To gain even a glimpse of its essence,
individuals must seek the company of monks who
have delved into its depths. Seek out the existing Jain
Ācāryas or monks, approach them with faith and
curiosity, and you will not be disappointed.
The word 'namo' within this Mahāmaṅtra demands
extraordinary qualification from us to truly embody
its meaning. It is not merely a salutation. Bowing is
only meaningful if I truly believe myself worthy of
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saluting. This self-assuredness is a unique and
elevated qualification. Until we completely shed the
ego that resides within us - whether knowingly or
unknowingly, at all times and in all places - true and
pure salutation cannot manifest within us.
When will this realization occur?
It will happen when our understanding aligns with
the virtues and influences of those whom we
contemplate saluting. This spirit will then reveal
itself. So, whom are we saluting in this maṅtra? By
addressing the Arihaṅta, Siddha, Ā cārya, Upādhyāya,
and all the Sādhus, we pay homage to the supreme
essence.
We bow down to Arihaṅta, who has defeated all
adversities like attachments and aversions.
We extend our salutations to all the Siddha who have
achieved purity by eradicating all karmas, to the
esteemed Ācāryas who impart true knowledge of this
path, and to the Upādhyāya whose teachings have
illuminated our minds on this journey, and to the
Sādhu who have been walking on the path of
salvation.
Given the constraints of space, time, and energy to
fully express the unique qualities of these five
supreme elements, here, the author humbly suggests
that engaging in conversation with Jain Ācāryas can
provide significant information, more enlightenment
on this.
However, it is crucial to remember that this
'Namaskāra Mahāmaṅtra' stands alone in this world,
purifying and elevating all desires of the human body,
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Anekāntavāda: The Heart of Jainism

mind, and wealth. By focusing solely on this
magnificent jewel of a maṅtra, it takes upon itself the
responsibility for the entirety of the practitioner's
life.
For those who surrender to the Namaskāra
Mahāmaṅtra, it serves as the Father, the Guru, the
God, the Dharma, the Redeemer, and the Guiding Star.
It consciously fulfills all material desires, wards off all
dangers, and safeguards not only the seeker's body
and soul but also their family, leading them to
complete and eternal happiness. You stand on the
banks of a Lake of Nectar, with nectar visible right
before your eyes. It lovingly beckons you to partake
and receive blessings.
What is the benefit of merely standing by?
Plunge your hand into it, taste a few drops on your
tongue, and experience the sheer joy of what unfolds
next!
Before we part with auspicious words like 'see you
soon,' let us take a moment to meditate on our desired
maṅtra by closing our eyes for two minutes.
------------------------After two minutes of silence, let us hold in our hearts
two profound sentiments:
Khāmemi savva jíve, savve jíva khamaṅtu me
Mitti me savva bhūesu, veram majjam na keṇai
I forgive all living beings, may all living beings forgive
me. I have friendship with all and enmity with none.
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Namaskāra Mahāmaṅtra

Ṡivamastu sarvajagatah,
parahitaniratā bhavaṅtu bhūtaganah
Doṣāh prayāṅtu nāṡam,
sarvatra sukhibhavatu lokah
May there be peace in the entire universe, may all
beings be engaged in each other's welfare. May faults
be eradicated, may everyone be happy everywhere.
See you soon!

Transliteration
Vowels
अ, आ, इ, ई, उ, ऊ, ऋ, ए, ऐ, ओ, औ, अं, अः
a,

ā,

i,

ī, u,

ū, ṛ, e, ai, o,

au, ṁ/ṅ, ḥ

Consonants
क्, ख्, ग्, घ्, ङ् , च्, छ्, ज्, झ्, ञ्, ट् , ठ् , ड् , ढ् , ण्
k, kh, g, gh, ṅ, c, ch, j, jh, ñ, ṭ, ṭh, ḍ, ḍh, ṇ
त्, थ्, द्, ध्, न्, प्, फ्, ब्, भ्, म्, य्, र्, ल्, व्,
t, th, d, dh, n, p, ph, b, bh, m, y, r, l, v,
श् ष्, स्, ह्
ś, ṣ, s, h
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