Anekanth actually means , non-absolutism or multipl e nature co-existing in reality. Anekantha as opposed to Ekantha means more than one.
The term does not feature anywhere in the sutras but is developed as a philosophy based on Deshana of Bhagwan Mahavir. According to nirgranth pravachan, a substance has origination, cessation and permanance (Upmayi vaa, Vyagamayi vaa, and Dhuvayin vaa). A substance cannot be devoid of its quality and attributes. The one who comprehends has a multidimensional perception of reality (Anekanth drishti and not Anekanth vaad).
Now to apply it practically, the following excerpts from different sutras should be noted and pondered upon…………….
Vivahapannati (bhagwati sutra shatak 9.386.33). Bhagwan Mahavir, enlightening the vibhajya method. Bhikku jamali was asked by Gautam swami the following:
Is the world eternal or is it non-eternal? Is the soul eternal or is it non-eternal jamali? Being asked in this way Jamali was doubtful and was overwhelmed with confusion. He was unable to reply and remained silent. Then venerable Mahavira told Bhikku jamali thus, Jamali, many disciples who are nirgranth and not even omniscient, but they are able to tell the answer as much as I can.
The world is Jamali, eternal. It did not cease to exist anytime, it does not cease to exist anytime, and it will not cease to exist at anytime. It was, it is and it will be. It is constant, permanent, eternal, imperishable, indestructible , always existant.
The world is Jamali, non-eternal. For it becomes progressive (In time cycle, ARA) after being regressive. And it becomes regressive after becoming progressive.
The soul (that is living being) Jamali, is eternal. For it did not cease to exist at anytime. The sould is Jamali, non-eternal. For it becomes animal after being a hellish creature, becomes a man after becoming an animal, and it becomes a god after being a man.Again note the following…
Mahavira had the following to say : Bhagavati 2.1.90 (p. 420)
“There has been the following question in your mind, Skandhaka, which you have thought about, considered, deliberated and posed to ask: ‘Is the world finite (with an end), or is it infinite?’ This can be explained as follows : I have given instruction about the world, Skandhaka, in four ways : They are : following the point of view of the substance, that of area-measurement, that of time, and that of modifications. (Dravya, Kshetra, Kaal ,and Bhaav)
“Now, from the point of view of the substance, the world is one, and therefore, finite (i. e. countable in number). From the point of view of its area-measurement, the world is, again, finite (i. e. its numerical calculation is possible), for its length and breadth are each measured as asamkhyata 10,000,0002 yojanas. And its circumference is measured again, as asamkhyata 10,000,0002 yojanas. (The latter asamkhyata number must be a greater number than the former.) “From the point of view of time, the world does not have an end (i. e. infinite), for it did not cease to exist at any time, neither does it cease to exist (now), nor will it cease to exist at any time, it was, it is and it will be; it is constant, eternal, permanent, imperishable, indestructible, and always existent.
“From the point of view of modifications, the world is infinite (i. e. uncountable in number), for it has limitless modifications of colour, smell, taste and touch, it has limitless modification in the form of configuration, it has limitless forms of being heavy and light, and limitless states of formless modifications (a-guru-laghu-paryaya).
“Therefore, Skandhaka, the world is finite from the point of view of its substance, finite (i. e. measureable) from the point of view of its area, (but) infinite from the point of view of time (duration) and also infinite (uncountable) from the point of view of its modifications.” Afterwards, the same questions were raised with regards to the soul (jiva).
And Mahavira proceeded to solve them as follows: Bhagavati (p.420).
“There is another question (in your mind), Skandhaka, viz: is the soul finite or infinite? This can be explained as follows: A soul is, from the point of view of its substance, finite (countable), for it is countable as one. From the point of view of its area, the soul is, again, finite (i. e. has measurable dimension), for it has (according to the Jaina faith) asathkhyata number of parts, and also occupies an asarilkhyata number of space-points.
“From the point of view of time the soul has no end (i. e. eternal), for it never ceases to exist and it is there always. From the point of view of its modifications the soul is infinite, for it has infinite modifications of knowledge, infinite modifications of direct insight, infinite modifications of character, infinite modifications of formless quality (a-guru-laghu-paryaya). It has no end. Thus, a soul is finite in number from the point of view of its substance, it is finite (measureable) also from the point of view of its area, but it is infinite (continuous) from the point of view22 The Central Philosophy of Jainism of time, and infinite (unlimited in number) from the point of view of its modifications.”
It is clear from the above that the vibhajya method is for any non-dogmatic and exploratory approach to philosophic and metaphysical questions. It includes both, analysis and synthesis, differentiation and integration.
Now from suyagadang sutra fifth chapter in second sruthaskand explains how one is lead to error when one believes or speaks in ekanth (absolute view point).
“He should not believe that this world is without beginning or without end, eternal or not eternal, according to argumentation. From these alternatives you cannot arrive at truth; from these alternatives you are, certainly, led to error.
One should not say: that there will be an end of beings who (know and) teach the truth; nor that all beings are not alike, nor that they shall be in perpetual bondage or that the prophets are eternal. From these alternatives you cannot arrive at truth; from these alternatives you are, certainly, led to error.
One should not say the guilt of killing small and big animals is the same, or not the same. From these alternatives you cannot arrive at truth; from these alternatives you are, certainly, led to error.
One should know that those who accept things, especially prepared for them (addhakammi) will be affected by demerit or will not be affected. From these alternatives you cannot arrive at truth; from these alternatives you are, certainly, led to error.
One should not maintain the identity of the audarika, aharika and karmana bodies, nor that everything cannot everywhere come into existence, nor that it can (this is against sankhya philosophy, of prakriti which is present everywhere, and may come into existence everywhere).
Now from the 11th chapter (Maggam). The one who guards himself and subdues his senses should never assent to anybody killing beings. In towns and villages cases will occur which will put one in dilemma.
Hearing the talk of the people one should not say this is good action or this is bad action. For there is an objection to both. He should not say that it is meritorious because he ought to save those beings, whether they move or not, which are killed for the sake of making a gift.
Nor should he say it is not meritorious because he would then prevent those for whose sake the food and drink in question is prepared and to get their due.
Those who praise the gift are an accessory to the killing of beings, those who forbid it, deprive others of their means of subsitence.
Those, who give neither answer, do not expose themselves, and will reach beatitude”.
Now from the 1st chapter (samayo).
“Some fools say that there are 5 skandhas of momentary existence. They do not admit that the soul is different from, nor identical with the elements, that is produced from a cause, nor that it is without a cause (the theory of flux of buddhas).
The ganayas (pundits) say that there are 4 elements earth, water, fire and wind which combined form the body or soul. Again many say if you dwell in houses, in woods or on hills will be delivered from all misery, and if they adopt our religion. But they do not cause the flood of life, not understanding the true relation of things and not well-versed in the truth hold such distorted opinions.
They do not reach the end of samsara, transmigration, birth, misery, death. They will again and again experience manifold pains on this earth which is full of old age, disease and death. Being placed in all sorts of existences.
Again some say (fatalists, niyathivaad) it is proved that there are individual souls. They experience pleasure and pain and on dying they lose their state of life. Misery and pleasure is not caused by themselves, it may be caused by other agents as time etc. The individual souls experience them (pain and pleasure). It is a lot assigned to them by destiny. Those who proclain these opinions fancy themselves as learned, and they do not understand that things depend partly on fate (niyathi) and partly on human exertion (purusharth).
To ponder thoroughly the following:
By adopting Ekanth view one is led to violence towards himself and others and Anekanth, the opposite. By professing Ekanth, one is led to fundamentalism, identification, seeking security and solace, which in turn breeds fear.
It also implies separation and exclusion of oneself by which one strengthens the ‘I’ and the ‘ME’ which is ego (APPANAM). By multidimensional perception (anekanth) the ego is erased or ceases to be. This is one of the meanings of the word ‘ege aaya’ in the opening chapter of thanang sutra.
This is also meant in the first chapter of Acharang sutra ,first uddhesak,”I did ,I shall cause another to do it,I approve another doing it.These are the causes of KAMMA SAMARAMBA”.
In this way one attracts karman vargana pudgal,resulting in identification and bondage.
Ekanth drishti (absolutism)and Hinsa (violence)goes together.
Anekanth,Ahinsa,Saiyam,Samyaktva,(non absolutism,non violence,restraint,right perception) goes together.
The One, who has anekanth drishti, comprehends, synthesizes, which in turn leads to total acceptance of what is, as is (THA- TVA). There is no battle within resulting in perfect silence. This is a link to perfect attention (absence of tension) and freedom.
All that is mentioned above can be understood when one actually does ANUPEHA and SWADHYAY.
