Introducing Jainism

Author(s): Satyaranjan Banerjee
Publisher: Jain Bhawan Publication

Page 52

INTRODUCING JAINISM
side of a substance. In analysing a substance, it is observed that it has, at least, two aspects. In one sense a permanent substance is an anta (one side) and anityatva is also an anta (another side). Nāgārjuna in his Madhyamika-kārikā says
astīti nastīti ubhe api antāḥ-suddhiti asuddhiti ime'pi antāḥ, tasmād ubhe ante varjayitvā madhye'pi sthānam prakaroti paņditāļ//
In his opinion, existence and non-existence, purity and impurity all are distinctive features of a substance. And this is anta or dharma. And therefore in an anekāntavāda, the nature of contradictory features of a substance is described. If there is no mutual contradictory features, then it is not described by anta. In the Upanişad, a substance is considered as only permanent, the Buddhists consider the existence of a substance as transitory. But only the Jains think that a substance (dravya) is both permanent and transitory. When it is nitya (permanent), it is a dravya (substance), and when it is anitya (transitory), it is called paryāya. The description of a substance in the form of dravya and paryāya is the basic tenet of anekāntavāda.
iü) Saptabhangi
The doctrine of anekāntavāda is upheld by a logical method called saptabhangi. According to this doctrine, there are seven forms of metaphysical propositions, and hence it is known as saptabhangi, "seven syllological forms of propositions." As the seven forms contain the word syāt 'may be', it is also known as syādvāda. So the saptabhangi is nothing but the seven propositions of the syādvāda. The Saptabhangi is defined in the Syādvādamañjarī of Mallisena (1292 A.D) thus :
ekatra jīvādau vastuni ekaika-sattvādi-dharma-visayapraśnavasād avirodhena pratyakşādi-vādā-parihāreņa pşthag bhūtayoḥ samuditayośca, vidhi-nişedhayoḥ paryālocanayā kļtuā syācchabda-lanchito vaksyamāṇaḥ saptabhiḥ prakāraiḥ vacana-vinyāsaḥ saptabhangiti gīyate.