Reals on the Jaina Metaphysics

SR No.: 001619
Original Sutra Author: N/A
Author: Harisatya Bhattacharya
Publisher: Shatnidas Khetsy Charitable Trust Mumbai
Publication Year: 1966
Total Pages: 430
Language: English
Classification: Book_English, Philosophy, Religion, & Epistemology
File Size: 8 MB

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the seven statements reveals a distinct aspect of the character of the subject. It is quite possible that we have made mistakes in our characterisation of the respective distinct feelings. But the fact is not to be gainsaid that the seven statements of the Syādvāda express seven distinct aspects of the objective real and that the apprehensions of the distinct aspects of the real would generate distinct ideas and feelings in the percipient. WHY THE BHANGA'S ARE SEVEN ONLY
Lastly, it may be pointed out that the statements in Syādvāda are seven and cannot be more; because these seven express all the aspects of the reality. A real in connection with an attribute cannot have more than seven aspects, so that expressions of these aspects cannot exceed seven. For example, if we try to evolve another Bhanga by combining the third and the first Bhanga's, there will be tautology in the form,- The Arhat is the deliverer, he is not the deliverer and he is the deliverer. Similarly, in attempting to combine the second and the third Bhanga's, we shall have tautology of the form,--The Arhat is not the deliverer, he is the deliverer and he is not the deliverer. The fourth Bhanga gives an entirely new idea, the Inexpressible, which was not found in its constituents, the first and the second Bhanga's and therefore combinations with it, of the first, the second and the third Bhanga's were possible. It may be said that the third Bhanga, also gives a new idea, as we ourselves have tried to show above; that combinations with it of the first and the second Bhanga's may yield new ideas, just as the combinations with the fourth Bhanga, of the first, the second and the third evolve new ideas. It would be observed, however, that although the third Bhanga expresses a new aspect, its constitutive elements, the first and the second Bhanga's are not obliterated thereby; these also with their respective expressions of aspects, remain alive. When we perceive a garden, for instance, the perceptions of trees, tanks, passages, in it are not obliterated; so that with the perception of the garden are allied the perceptions of
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