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and state. That is why seven-fold predication is possible under syadvada, as 'somehow is', 'somehow is not', 'somehow both is and is not', 'somehow inexpressible', and the first three in combination with the fourth. Here 'somehow inexpressible' is also kathañcidvyapades ya, which means that the object can be expressed to a good extent, but not in its entire complexity and not together in its both aspects of being and non-being.
Since every object is equally determined by its positive nature, and by its negative differentiation from every thing else, and all other objects are thus covered, Jainism accepts that each object contains references to the whole universe, and therefore, by knowing any object thoroughly, it is possible to know the whole universe:
जे एगं जाणइ से सव्वं जाणइ । जे सव्वं जाणइ से एगं जाणइ ।। एको भावः सर्वथा येन दृष्टः सर्वे भावा. सर्वथा तेन दृष्टाः ।
सर्वे भावाः सर्वथा येन दृष्टा एको भाव सर्वथा तेन दृष्टः ।। And, therefore, each object is a many-faceted gem, irradiating the universe, in multi-coloured lights,
'मेचकज्ञाननिदर्शनेन ।' 'यथा मेचके नीलाद्यनेकप्रतिभासे सति नहि शक्यं वक्तुं यद्येन रूपेण पीतप्रतिभासस्तेन रूपेण पीतप्रतिभासश्च नीलप्रतिभासश्च। भिन्नाकारेण प्रतिभासश्चास्ति । तथैकस्मिन् वस्तुनि भेदाभेदव्यवस्था सुघटा।'
'सकलावरणपरिक्षये सहस्रकिरणवद्युगपन्निखिलार्थोद्द्योतनस्वभावत्वात् तस्य कारणक्रमव्यवधानातिवत्तित्वाच्च ।'
5. Syadvada and Modern Many-Valued Logics
Nayavāda and Syādvāda have been taken as disjunctive and conjunctive dialectics. While we made some reservations 1. SM, XXIII, AVD, 150 2. AVD, XIV, 195-200, p. 92
Laghu Anantavīrya, op. cit. IV, 1 with ancient Sanskrit comments
(Varanasi, 1964) 4. Y. J. Padmarajiah, Jaina Theories of Reality and Knowledge, p. 334
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