Jaina Theory of Multiple Facets of Reality and Truth

SR No.: 001746
Original Sutra Author: N/A
Author: Nagin J Shah
Publisher: B L Institute of Indology
Publication Year: 2000
Total Pages: 168
Language: English
Classification: Book_English, Philosophy, & Nyay
File Size: 12 MB

Page 59

A Study of Syādvāda elucidations do not always follow faithful translation of original texts, due to writer's occasional insertion of explanatory notes.
II
'Entity, when taken in its entirety, is without mode: and when taken in its part, it is without substance. You have seen fully the truth composed of seven formulae (modes) according to the distinction of expression—the truth which is knowable only by the typically wise. (VS XXIII) “Non-existence", "existence" and "inexpressibility” in an entity are not contradicted, when accompanied by different conditions. Without thus understanding, the stupid, afraid of contradiction, fall slain by the view of non-absolutism (anekānta-vāda). (VSXXIV) In some respect, an entity is perishable and eternal; similar and dissimilar; expressible and inexpressible; existent and non-existent. Oh Master of the wise! This is the succession of eructations which follows upon the nectar of deep-drunk truth. (VS XXV)
Mallisena's interpretation of syādvāda centres mainly on the above three verses. As the syādvāda composed of seven-fold proposition is called saptabhangi (statement in seven-fold formula), so is the naya (stand-point) of seven kinds beginning with naigama etc. In order to distinguish the two kinds of saptabhangī, the former is, strictly speaking, called saptabhangi-pramāna, and the latter saptabhangi-naya. (RA IV, 44, 45; SBT p.1)
As Umāsvāti describes '[Contradictory characteristics) are established from primary and secondary points of view (arpitānarpita-siddheh V, 32)', so is one and the same entity explained in a varied way in accordance as its substance or mode is manifested or depressed. Attribute in a statement is expressible, only dependenton the distinction of expression, that is, with the primacy of either substance or mode. Therefore the cognition based on such a statement cannot but be partial.
Then what does it mean by 'distinction of expression' (ādeśa-bheda) and by ‘seven-fold formula' (sapta-bhanga)?
'Statement of affirmation and negation, singly or jointly, in seven different ways with the use of the term 'syāt, without such inconsistency