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Saptabhangi
183
(2) We should thereby precisely check the nature of the object
and derive real knowledge. This is the goal. (3) Basically, only three options are possible with regard to any
trait that strikes the intellect. Howsoever we multiply the
number by changes of words, only number seven is possible. (4) Saptabhangi is found with each trait of an object. This is one
proof of the view of Anekanti. Its examples are given as word, Ātmā etc. This is because the ancient Ārya thinkers thought principally on Ātmā, and, at the most, took Sabda in their
discussion on the authority of Āgamas. (5) In the philosophies, Vedic etc., in the philosophy of Vallabha
in particular, the doctrine of Sarvadharmasamanvaya-the coordination of all traits, is a form only of this. Sankara him
self discribes object but states that it is indefinable. (6) The purpose at the rout is to bring together all that cannot be disproved by proof.
(Darśan ane Cintan, pt. 2, pp. 1062-1064 )
Reference to four important options elsewhere
Actually, only the first four of the seven options in Saptabhangi are of importance. This is because, in the works like the Vedas, Upanişads etc., as also in ‘Dighanikāya', Brahma jāla satra, there are stray references to four options; they are also found together. The last three of the seven options are not referred to, even as a belief of somebody anywhere else. The first four only have therefore a historical background.
Some thinking on the meaning of the word · Avaktavya'
One of the bhungas in the first four is Avaktav;'a by name. It deserves some thinking. Right from the beginning of the Āgama age, this is accepted as its meaning. There is no one word that can simultaneously enumerate the two elements such as Sat-Asar
1. The seven options are: May be it is; may be it is not; may be it is and it
is not; may be it is indescribable; may be it is and is indescribable; may be it is not and is indescribable; may be it, it is not and is inbescribable.
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