Central Philosophy of Jainism Anekanta Vada

SR No.: 001129
Original Sutra Author: N/A
Author: Bimal Krishna Matilal, Nagin J Shah, Dalsukh Malvania
Publisher: L D Indology Ahmedabad
Publication Year: 1981
Total Pages: 84
Language: English
Classification: Book_English, Philosophy, B000, & B025
File Size: 5 MB

Page 28

IV
ANEKANTA: A DEVELOPMENT FROM THE VIBHAJYA
METHOD
Mahavira was described in the Sutrakṛtānga as a vibhajya-vadin. But he developed the vibhajya method in a different line. It will be instructive to collect from the Bhagavatisutra different references to the so-called avyakata questions (mentioned above) and to see how Mahāvira answered them with his vibhajya method. This will reveal that the vibhajya method received a definite form in the hands of Mahavira and was finally transformed into the anekanta-vāda of the Jainas. In this matter I follow closely the suggestion of Pandit D. Malvania. 32.
The first two avyakata questions were explained by Mahāvira in the following manner: Bhagavati. 9.386.33
"Bhikkhu Jamali was asked by Honorable Gotama as follows: 'Is the world eternal or is it non-eternal, Jamali ? Is the soul eternal or is it, Jamali, non-eternal ?' Being asked in this manner Jamali was doubtful and wanted to know but was overwhelmed with confusion. He was unable to speak in reply, and remained silent. When Jamali was thus confused, the Venerable Mahavira told the Bhikkhu Jamāli thus: 'I have, Jamāli, many disciples who are nirgrantha ('without a stitch') ascetics and not even omniscient, but they are able to tell the answer as much as I can. Otherwise, they would not have spoken to you, as they have in the present case. The world is, Jamali, eternal. It did not cease to exist at any time, it does not cease to exist at any time and it will not cease to exist at any time. It was, it is and it will be. It is constant, permanent, eternal, imperishable, indestructible, always existent.
The world is, Jamali, non-eternal. For it becomes progressive (in time-cycle) after being regressive. And it becomes regressive after becoming progressive.
The soul (i. e. living being) is, Jamali, eternal. For it did not cease to exist at any time. The soul 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."