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Role of Space-Time in Jainas Syadváda
To push forward his philosophy like other dialectians of the world, Nagarjuna has used the famous "reductio ad absurdum” (Prasangapadanam).
By this he proves the absurdity of his opponents this is and he rejects the 4 possibilities of every concept.
(i) is (ii) is-not (iii) and is not (iv) 'is' nor ‘is-not'.
In other words the Madhyamika dialectic proceeds as follows.
They classify all views on any problem to be formulated under 4 classes.
(a) affirmative (sat) (b) negative (asat) (c) conjunctive assertion of both (ubhaya) (d) disjunctive denial (anabharaya)
Every view reveals inherent contradictions and hence is rejected. However the rejection of one view does not mean the acceptance of the opposite view.
Example of the use of the dialectic to important categories like causality, motion and rest, modes and substance (atman) are amply illustrated.
Below I have considered Nagarjuna's use of the dialetic in order to be able to grasp the rue meaning of sunyata.
The meaning of sunyata has ways of describing it. I selected one of the definition from Sthiramati's Madhyanatavibhangatika as follows:
Suchness, reality limit, the signless, the ultimate realitythe element of dharma.
The following 4 folds with two truths in each have been formulated. First fold
(a) Existence is the conventional truth (b) Sunyata is the transcendental truth
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