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A Treatment of Nature of Reality: Anekāntavāda
commonly accepted at the time by teachers with different attitude. We have two traditions regarding the third and the fourth one. Kundakunda only refers to the number seven. In the Pravacanasāra (2.23) he places the A vakta vya at the third and then Astinasti at the fourth. But in the Pañcästikäya (Gāthā 14) he changed the order. Akalanka also followed the same practice. In the Tattvartha vārtika, he referred to the both orders (p.p.. 353;33) Likewise, the first tradition can be seen in the Tattvärthadhigamabhāṣya (5.31), Višeṣāvaśyakabhāṣya (Gāthā,2232), Sanmatitarka (3.36) etc. and the second tradition is found in the Aptamimänsä (kārikā 14), Tattvärthaśloka vārtika (p.128), Prameyakamalamärtaṇḍa (p. 682) Pramāṇanayatattvālokālañkāra (4.1718), Syādvādamañjarī (p-189), Saptabhangītarangiņi (p.2) and Nayopadeśa (p. 12) the second tradition appears to the more popular in the logical field.
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Svāmi Samantabhadra clarifies his position placing the A vaktavya on the third that Syädasti, Syännästi and Syada vaktavya are the original Bhangas; Syādasti-nāsti, Syādasti -avaktavya and Syānnāstiavakta vya are the bhangas combined into two end the Syädasti nästi avaktavya is a group of three bhangas. Therefore in his opininon the avaktavya should bo placed as third12
Here one point should be cleared. The difference between the Buddha's and Mahavira's standpoints is that according to the former's conception the non-categorical assertions are not true or false, from same stand point or another, unless we analyse them; while the latter upholds the view that all the statements are relatively (syat) correct i.e. they contain some aspect of the truth. The theory or A vyakata does not consist of any such quality, though the Buddha is also to be a "vibhajjavādī" like Mahāvīra. Pointing out the peculiarty of the Syadavaktavyatā, Professor K.C. Bhattacharya says "The given indefinite-the "unspeakable" or avaktavya as it has been called as distinct form the definite existent, presents something other than " Consecutive togetherness"; It implies Sahārpana or co-presentation, which amounts to non-Distinction or indeterminate distinction of being and negation. It is objective as given; it cannot be said to be not a particular position not to be non-existent. At the same time it is not the definite distinction of
Jain Education International
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| SR No. | 014009 |
| Book Title | Multidimensional Application of Anekantavada |
| Original Sutra Author | N/A |
| Author | Sagarmal Jain, Shreeprakash Pandey, Bhagchandra Jain Bhaskar |
| Publisher | Parshwanath Vidyapith |
| Publication Year | 1999 |
| Total Pages | 552 |
| Language | English, Hindi |
| Classification | Seminar & Articles |
| File Size | 9 MB |