A Self-Quiz on Anekantavada
By Mr. Amar Salgia, E-Mail : asalgia@yahoo.com
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Question 1: Which of the following is an accurate translation of the word “Anekantavada”? |
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Question 2: What is Anekantavada? |
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Question 3: Which of the following most accurately describes the way to apply Anekantavada? |
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Question 4: According to Anekantavada, as a Jain what is the best way to deal with a friend or colleague who openly disagrees with you on an important tenet or practice of Jainism, such as vegetarianism or purification of the soul? |
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Question 5 : What are the two traditional Anekantavadic methodologies developed by Jain thinkers? |
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Question 6: What does Anekantavada direct us to believe about politics and social issues? |
Answers to the Self-Quiz on Anekantavada :
| Questions, Selection Options & Pop-Up Explanations of Answers | |
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Question 1 |
Which of the following is an accurate translation of the word “Anekantavada”? |
| Option A | “Non-absolutism” |
| Pop-up Explanation | A. Incorrect. “Non-Absolutism” is a common but inaccurate translation of the word “Anekantavada”. Anekantavada does not preclude the use of absolutes or deny the existence of an absolute truth. It simply asserts that truth is so complex and intricate that no one except for an omniscient Kevali could ever fully grasp it all at once. Understanding something properly is a big intellectual job, which Anekantavada greatly assists us in doing. Please try another selection! |
| Option B | “Relativism” or “Relativity” |
| Pop-up Explanation | B. Incorrect. “Relativism” is a certain academic approach to ‘other’ cultures and behaviors which aims to suspend any kind of judgment or assessment of those cultures or behaviors on grounds that they are each right and proper relative to the traits and circumstances of the people who bear them. On the other hand, Anekantavada does not demand that we suspend judgment, but rather that we do make judgments and assessments but from more than just one point of view. Also, in modern science “relativity” is a specific application of the idea that observations are specific to the observer’s frame of reference. While this can be thought of as an example of an application of Anekantavada, it is not equivalent to it since there is more to the actual use of Anekantavada than merely the relativity of observations. Please try another selection! |
| Option C | “Multiplicity of Viewpoints” |
| Pop-up Explanation | C. Incorrect. “Multiplicity of viewpoints” is the most common mistranslation of Anekantavada and can be found in many books and articles on the subject. While it might seem there’s little harm in using this phrase as a translation of Anekantavada, it misses the central basis of the idea. Anekantavada is all about us, as individuals, having the gumption to adopt different perspectives ourselves, to do independent investigations from those different viewpoints one at a time, and to form more than just one different conclusion based upon those investigations. Anekantavada is not merely gathering a variety of viewpoints without assessing or understanding their merits (or lack thereof) and leaving it at that – as the mistranslation “multiplicity of viewpoints” would suggest. Please try another selection! |
| Option D | “Non-one-endedness” or “Nonsingular Conclusivity” |
| Pop-up Explanation | D. Correct! “Anekantavada” is truly a remarkable term. It conveys four (4) separate units of meaning which reveal its profound significance: AN is like the prefix “non-”, which makes the opposite of whatever comes after it; EKA means “one” or “singular”; ANTA means “end”, “boundary” and “conclusion”, a conclusion drawn from an observation or an investigation or analysis; and VADA means “way of being”, similar to the suffix “-ness”. Together they mean “Non-one-endedness”, or “Nonsingular Conclusivity”, an idea whose tremendous practicality is for any of us seeking to learn, reason, investigate, theorize, visualize, systemize, solve or understand some issue, something, or someone. Good for you! |
| Option E | “Relative Pluralism” |
| Pop-up Explanation | E. Incorrect. This is another somewhat common mistranslation of “Anekantavada” whose intended meaning is ambiguous and unclear. It seems that whoever coined this phrase was trying to combine two modern and progressive-sounding ideas – “relativism” and “pluralism” – to make Anekantavada sound contemporary and far ahead of its times in terms of social and political thought. However, “relative pluralism” is inaccurate. Please try another selection! |
| Question 2 | What is Anekantavada? |
| Option A | A method of demonstrating the more comprehensive nature of Jain philosophy relative to other belief systems. |
| Pop-up Explanation | A. Incorrect. Some non-Jain scholars such as Paul Dundas and John Cort have written that the only reason Jains came up with “Anekantavada” was so they could use it to criticize other religions and argue that Jain philosophy is superior, more complete or comprehensive in its outlook upon the universe. It might be true that a few Jain thinkers used Anekantavada paradigms to make such points. However, this assertion is an injustice to the Anekantavada tradition. It ignores the great variety of ways that Nonsingular Conclusivity has been used, not least among them to promote tolerance and respect for the ideas of others. In fact, throughout their works, Jain thinkers such as Kundakunda (1st cent.) and Yogindu (6th cent.) applied Anekantavada directly to Jain principles, stating a Jain precept from the “absolute point of view” (Nischaya Naya) and then contradicting it from the “common point of view” (Vyavahara Naya) to foster better understandings of the subject matter. It would be inaccurate and deceptive to propose the given statement about Anekantavada. But please don’t feel bad, just try another selection! |
| Option B | The idea that in order to better understand something (or someone) one needs to adopt different perspectives on the matter and conduct more than one investigation and come up with more than just one single conclusion. |
| Pop-up Explanation | B. Correct! That is the essence of Nonsingular Conclusivity. Just consider the Jain parable of the blind men and the elephant. Each man touches only part of the elephant and concludes that the creature is like a tree trunk, a rope, a fan, a wall, and so on. The same applies to our views and beliefs. We worldly souls tend not to rise above the limitations of our senses and experiences. So, our individual concepts of reality are not just incomplete, they are valid only from a particular point of view. Just like every one of the seven blind men, any single perspective that we might assume is inherently blind to some part, or many parts, of the big picture. One conclusion, by itself, can be the result of only one single investigation coming from one way of perceiving or approaching the reality or situation at hand. If one blind man investigates only the elephant’s leg, and on that basis alone decides an elephant is like a tree trunk, he would be partly right but mostly wrong. Thus, we need to integrate each of the independent conclusions into a coherent whole. You’ve chosen the best answer! |
| Option C | The idea that no one should think or say things that might be considered disagreeable to other religions or other people, because we are all One. |
| Pop-up Explanation | C. Incorrect. While it’s generally a good idea to avoid causing needless friction with others, Anekantavada (Non-one-endedness or Nonsingular Conclusivity) is not about being meek and wimpy. We can be assertive while keeping our ears and minds open to the views, thoughts and experiences of others. That way, we gain the advantage of knowing in detail how others think and how to deal with them effectively. If we do not tactfully speak our minds in the presence of others who might have a different view, we deny them an opportunity to learn, grow, and benefit from our perspective (just as we may learn from theirs). Also, in philosophy the idea that we are all “One” has a name: monism. It’s great for warm and fuzzy feelings but tends to blur the importance of individualism and personal responsibility for what we think and do. Please try another selection! |
| Option D | The belief that all religions are essentially the same and teach the same (or very similar) ways to salvation. |
| Pop-up Explanation | D. Incorrect. Jainism and Anekantavada do of course promote tolerance and respect for all people and religions, however they in no way seek to blur the distinctions between them. Actually, to make such a statement is contrary to Anekantavada, because when we apply Nonsingular Conclusivity we need to see things from each of the unique perspectives just as they are, rather than artificially bend or blur all of the different perspectives to make them sound the same or similar. Also, while the religions of the world are very similar in the area of human ethics (how to be a good person and how to treat others with respect and compassion), they are generally quite different in just about everything else. Please try another selection! |
| Option E | An ethic which teaches that nobody has the right to tell another person that he or she is wrong to believe or do something, because no one has a right to judge others. Anekantavada teaches that to judge is to commit violence. |
| Pop-up Explanation | E. Incorrect. We need to make a distinction between “judging” and “condemning”. To “condemn” other individuals is to revel in asserting that they are bad, screwed up, or destined for an unpleasant fate. That kind of thinking is of course is contrary to Jainism. To “judge”, on the other hand, is simply to make an assessment based on the available evidence and a given perspective or way of looking at things. Judging from different perspectives, so that we may form more than one unique conclusion, is at the heart of what Anekantavada, or Nonsingular Conclusivity, is all about. Please try another selection! |
| Question 3 | Which of the following most accurately describes the way to apply Anekantavada? |
| Option A | Make every effort to experience other cultures and associate with other races and ethnic groups. In doing so we become better rounded individuals and more understanding toward others. |
| Pop-up Explanation | A. Cool, But Incorrect. That is a truly wonderful way to be and it is great for anyone living in a diverse and pluralistic society like ours. Non-one-endedness can serve as a guide in this respect. However, there is a better answer among the selections offered. Please try again! |
| Option B | Agree with most or all of what others say or believe, since they all have some part of the truth within them. |
| Pop-up Explanation | B. Incorrect. Sorry to sound like your papa, but if your friend tells you to jump off a bridge, would you do it? It makes no sense to blindly agree with others or uncritically let everything pass. One first needs to examine others’ beliefs from the ground up and come to understand how they came to see things in the ways they do. That’s what the methodologies of Anekantavada greatly assist us in doing. Please try again! |
| Option C | Try to incorporate other religions’ beliefs into Jainism, since Jainism can be thought of as a faith which accepts all religions or spiritual paths as equally true and valid. |
| Pop-up Explanation | C. Incorrect. That’s standard New Age mumbo-jumbo and has little to do with Anekantavada or with Jainism. It would be more accurate to say that rather than “accepting” other religions or spiritual paths, Jainism encourages us to understand them as thoroughly as we can. That way we respect others’ individuality and gain a fuller view of what it means to be a human being, which enables us to be more effective in our endeavors. Please try another selection! |
| Option D | Understand that there is usually more than one useful way to view or investigate a situation, issue or object. Also, find creative ways of integrating different conclusions into a fuller and more complete picture of whatever situation, issue or object we are investigating. |
| Pop-up Explanation | D. Correct! You’re really starting to understand what Anekantavada is and how to use it. If you got this on the first try, give yourself an extra pat on the back! And please go to the next question.... |
| Option E | Both B and C. |
| Pop-up Explanation | E. Incorrect. Please re-select both B and C to read the explanations as to why they are both incorrect. And then, please try another selection! |
| Question 4 | According to Anekantavada, as a Jain what is the best way to deal with a friend or colleague who openly disagrees with you on an important tenet or practice of Jainism, such as vegetarianism or purification of the soul? |
| Option A | Calmly explain to the friend or colleague that you feel offended by what he or she has said, and let the person know that your values are important to you and that your boundaries need to be respected. |
| Pop-up Explanation | A. There’s A Much Better Answer. When a person frames his or her disagreement in terms of his or her sensitivity and inability to face differences of opinion, that person is going to be thought of as a wimp whose fragile ideas are not good enough or strong enough to withstand even the slightest challenge. In history, followers of Anekantavada have always found creative ways to engage others in productive discussion on matters important to them and to Jainism. Please try another selection! |
| Option B | Tell him or her that he or she is wrong and shall burn in hell for all eternity. |
| Pop-up Explanation | B. Incorrect. Wrong religion! Please try another selection! |
| Option C | Ask the friend or colleague questions about how he or she came to see things that way so that you may understand where the person is coming from. Then, share with them your point of view and how you came to see things in the ways you do, and take it from there. |
| Pop-up Explanation | C. The Best Answer! It’s a two-way street. This way, you both gain from each other’s point of view. All people like to be listened to and understood by others (don’t you?). When we do that for another person – sincerely and in a relaxed and truly caring way – in most cases the person will feel that we are making a sincere effort to understand them. This puts the other person at ease since we are clearly not trying to assail him or her, but rather create a deeper mutual understanding. Our friend or colleague should then be more open to understanding your own Jain perspective. Maybe the Jain ideas you share will abide in them and resurface later in life to guide or inspire them in a positive direction. Also, by this approach we show that being Jain is about being smart and understanding, not narrow and overbearing (like many followers of other faiths). Great thinking on your part! |
| Option D | Express to the friend or colleague that according to Jainism, all beliefs and opinions are valid in some way or other, so it is acceptable to do or believe whatever a person freely chooses. As it is said, “Truth is one, but paths are many.” |
| Pop-up Explanation | D. Incorrect. If we say or think like this about Jainism – blurring and twisting other religions and philosophies just to make them sound the same or similar – then it will appear that Jainism has no spine and can’t stand on its own feet. This is no way to promote interfaith harmony! Consider the case of the blind men and the elephant. Anekantavada is about shifting among different perspectives on a given matter or object under consideration – perspectives which might seem to conflict with or contradict one another – and coming up with different conclusions from each of those perspectives (which might also conflict with each other) and then integrating those different conclusions into a fuller model of the whole picture. Also, eating meat and denying the existence of the soul (for example) are not, according to Jainism, conducive to purifying the soul, the central goal of Jain philosophy. Please try another selection! |
| Option E | Be silent and let the matter pass. Since Jainism is not about forcing others to convert, it is wrong to say anything that might sound like we are imposing our beliefs on others. |
| Pop-up Explanation | E. Not A Constructive Approach. If we keep our mouths shut every time there might be a difference of opinion or view, then we’re saying to ourselves either (1) that other people are not worthy enough to learn about Jain ideas or (2) that Jainism isn’t worthy enough to be shared with other people. While it’s true that Jainism does not in any way advocate forcing anyone to convert or believe one way or another – since all true conversions are internal and voluntary, not external and coerced – Jainism and Anekantavada do encourage us to interact with others and proactively share our ideas and way of life with anyone who might be interested or who could benefit. At the same time, we should also listen to others while holding to the principles important to who we are, allowing ourselves to be open to new concepts. While Jainism is against forced conversion, Jainism is meant for all people, not just ‘Jains’ and not just ‘Indians’. Jain ideas should be available and understandable for all people of all backgrounds, which may lead to their voluntary adoption of the Jain philosophy and way of life. That is the way Jainism spread throughout South Asia – including to Gujarat, Rajasthan, Punjab and the South. Creative and constructive engagement is the name of the game. Please try another selection! |
| Question 5 | What are the two traditional Anekantavadic methodologies developed by Jain thinkers? |
| Option A | Karma and Dharma |
| Pop-up Explanation | A. Incorrect. Please try again! |
| Option B | Ahinsa and Relativism |
| Pop-up Explanation | B. Incorrect. Please try again! |
| Option C | Hinduism and Buddhism |
| Pop-up Explanation | C. Incorrect. Please try again! |
| Option D | Saptabhangi and Nayavada |
| Pop-up Explanation | D. Correct! Saptabhangi is the “Seven-fold mode of understanding” and is also called Syadvada, meaning the “’Perhaps’ Way of Thinking”. Nayavada is the “Modal Way of Thinking”. (It would require a lot of space to elaborate on them. Most introductory scholarly books on Jainism by Jain scholars will explain these two important methods of actually applying Anekantavada.) You chose correctly! |
| Option E | Relativism and Universalism |
| Pop-up Explanation | E. Incorrect. Please try again! |
| Question 6 | What does Anekantavada direct us to believe about politics and social issues? |
| Option A | Trick question! Anekantavada has nothing directly to do with politics. However using Anekantavada can help us understand a particular situation or issue more comprehensively and creatively. |
| Pop-up Explanation | A. Correct! You’re a savvy and sharp individual! Jainism and Anekantavada are not political platforms to be used or abused by whatever political causes might be popular in our society. In Anekantavada, the more different perspectives we adopt, and the more different independent investigations we do, the more different conclusions we will gain, and the more deeply and comprehensively we are bound to understand. The more powerful will be our information, our ability to analyze, our solutions and our creativity. Non-one-endedness multiplies the freedom of the mind. Let’s use it!!! |
| Option B | All people in need ought to receive a helping hand from the rest of society. This comes from the virtue of charity which is an important part of Jainism. |
| Pop-up Explanation | B. A Nice Thought, But Incorrect. There is a much better answer with regard to Anekantavada. Please try another selection! |
| Option C | War and conflict should be avoided at all times since we should respect and give in to the wishes of others. No one is wrong. Everyone is right in their own way. |
| Pop-up Explanation | C. Incorrect. Imagine telling that to the Nazis or the Khmer Rouge! Anekantavada does not say that all perspectives and all conclusions are good or right, nor does it say the opposite. It only says that all perspectives on a given matter need to be seen and understood on their own terms if we want the best possible way to solve our issues and accomplish what we want to accomplish. (Also, let’s not kid ourselves about Jainism. It is a philosophy and way of life filled with moral absolutes. For example, killing is always wrong, yet innocent life should be protected by laypeople from those who seek to destroy it.) Please try another selection! |
| Option D | The more powerful countries should provide greater assistance to poorer ones, since the former unlawfully plundered most of their wealth from the latter through imperialism. |
| Pop-up Explanation | D. Incorrect. First of all that’s a fairly debatable proposition, and secondly it is a political opinion that has nothing at all to do with Non-one-endedness. Please try another selection! |
| Option E | America is the Great Satan. |
| Pop-up Explanation | E. Incorrect. This one’s just for kicks. If anyone you know seriously answered E, report them to the U.S. Department of Homeland Security. And after that, please try another selection! |
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