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SHANKAR AND SYADVAD.
(1) In a sense it is. (2) In a sense it is not. (3) In a sense it is and it is not. (4) In a sense it is not predicable. (5) In a sense it is and is not predicable. (6) In a sense it is not and is not predicable. (7) In a sense it is and is not and is not predicable.
Now this Saptabhangi form of reasoning is also directed to the determination of such notions as, unity, plurality, eternity, identity, difference and the like. In other words following up the principle of Saptabhangi naya, they hold that existence itself is a contradiction ; for instance unity is not only unity but also a plurality as well. A thing is not only eternal but otherwise as well and so on. Having thus summarised the funda- Examination
and criticism mentals of the Jain philosophy, and taking view point of his stand on the above Vyasa Sutra Shankar ContradicSwami remarks.
I. It would be contrary to reason to accept the Jain doctrine. Why?-Because Being and
Non-being of the impossibility of co-existence of contradictory attributes in one. Just as a thing to cannot be hot and cold simultaneously, so
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the Law of
tion
can not at the same time belong to one thing.
