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Essence of Jainism
or Nitya Anitya etc. That is the reason why it is enumerated as *Avaktavya'-indefidable. But as we probe into the history of this word, we have to concede that it bas another historical definition in the ancient Scriptures. Upanişads have the statement,
यतो वाचो निवर्तन्ते अप्राप्य मनसा सह ।1
(That from whom speech comes back together with the mind without attaining to Him).
The statement stresses that Brabman is indefinable or not within the purview of speech. In the same way, we have these words in Ācāranga
“Aaa at asia, aiat qot a fasay 1" (All arrows fall back and there is no sound there.)
Here also the nature of Ātma is stated to be not within the purview of speech. Buddha also designates several things as "Avyakşta”undefined and therefore out of the purview of speech.
In the Jain tradition, 'Apabbilāpya't experiences are famous, and these never come within the purview of speech. I am of opinion that the meaning of the word 'Avaktavya' in Saptablanzi, is a controvercial and rational form of an old definition.
Saptabhangi is not doubtful Knowledge
It is necessary to refer to one thing in the matter of the think. ing on Saptabhangi. Sankarācārya refers to Saptabhangi as 'doubtful knowledge' in Brahmasutra-Bhagya on 2-2-33. Rāmānujācārya follows the same view. This has reference to the old days of esta blishment of ones view and that of the rejection of others. In the modern days, wide and comparative studies are undertaken and we should know the views of moderns. Dr. A. B. Dhruva was an authentic and expert of a scholar on all the branches both of Indian
1. Taittiriya Upanişad, 2-4. 2. Ācārānga sūtra 170. 3. Majjimanikaya-sūtra 63. 4. Vise şāvasyak abhāsya--141, 488.
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