Dharmakirtis Criticism Of Jaina Doctrine Of Multiplexity Of Reality Anekantavada

Author(s): Piotr Balcerowicz
Publisher: Piotr Balcerowicz

Page 15

Dharmakirti's criticism of the Jaina doctrine of multiplexity of reality (anekāntavāda)
(1) Also Siddhasena Diväkara in his STP 1.36-40 describes all the seven angles (bhanga). The picture presented there
is already a mature concept, wherein Siddhasena supplies also additional parameters such as: atthamtarabhūhi ya niyaehi ya (in view of the qualities of another thing and the substance's own qualities,' STP 1.36ab), sabbhāve ... asabbhāvapajjave (with respect to the substance's own existence ... (and) with respect to the mode in which it does not exist,' STP 1.37ab). He also regularly speaks of aspects (deso) from which the substance can be predicated of.
3.2. An essential and well-known element of the theory is the modal operator syāt (kathamcit): 'in a certain sense, somehow.' It is well described in many sources, just to mention two references dating to the times around Dharmakirti. It is said to operate by means of affirmation (vidhi) and negation (nişedha, pratişedha, niyama). They are extensively detailed and elaborated by Mallavādin, e.g. in DNC 6,2ff. (vidhibheda), and DNC 9,7–8: vidhiniyamabhangavrttivvatiriktat vad... All the permutations of vidhi and niyama are enumerated also in DNC 10,1-11,2. Also, Samantabhadra refers to them in his Svayambhūstotra:
Affirmation and negation are accepted [in the sense of] "somehow." (Thereby) the distinction between primary and secondary /angle) is established. Such is the guideline of the wise (or: of the fifth tirtham-kara Sumati). That is your
most excellent creed. Let the worshipper praise you" Thus, as we can see, by approximately the end of the fifth century we find a developed idea of the seven-fold modal description, which had needed some centuries to take shape.
3.3. It is difficult to determine when the term saptabhangi was used for the first time. Although is seems to be absent from the Cannon, it is, however, used by such pre-Dinnägu authors as Siddhasena Divākaru and Kundak unda. (a) Siddhascna Divākara speaks of 'a verbal procedure that consists of seven options' (saplavikalpali vacanapan
thah), which he has just described before in STP 1.36-40: In this way, there emerges a verbal procedure that consists of seven options, taking into account the substantial modes. However, taking into account momentary manifestations, (the method of analysis) has cither options (of
description, viz. the object can be predicated of from various viewpoints, or it has no optionsS8.59 (b) Another occurrence of the technical term saltabhamgam is found in Kundak unda's verse of PSSāz 14 (p. 30ff.),
already cited above (p. 14). (c) Further, the same author refers to the saptabhangi method as a capacity of the soul:
The great soul is one (viz. cither 'self-same,' or 'one perceiving organ' (akşa) or 'it is possessed of cognitive application (upuyoga)'). It is (also two (viz. 'it is possessed of two-fold cognitive application: cognition and perception'). It becomes of threefold characteristics, it is said to roam in four [types of existence]. And it is
anihili ya nanhi ya huvudi avallavvam idi puno davvam/
pajjāvenu du kena vi tad ubhayam ūdittham annam va // 23 // SvSt, 5.5 = SvS12 25: vidhir nişedhas ca kathañcid istau vivakşayä mukhyagunavyavasthā /
ili pranīti sumules lave ya malipravekah stuvato 'stu nátha // For later descriptions see c.g. RVär 2.8. p. 122,15ff.. esp. RVār 1.6, p. 33,15/1. ** Lc. it is not possible to predicate of an object because momentary manifestations, being transient and infinite, are
beyond the scope of the language (sc. there are not enough words to describe each of them). The verse offers another possibility of interpretation, see TBV. STP 1.41: evam sallaviyappo vayanapaho hoi anihapaijāe /
vamjanapaijāe una saviyappo nivviyapppo ya //