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THE JAINA GAZETTE
it is desired to express simultaneously the facts that the sout exists and the soul does not exist, the nature of the soul becomes Avaktavya i.e., inexpressible; for, in language, there is no such word which can express simultaneously two such mutually contradictory qualities, states or modes as Existence and Nonexistence. Hence the third Bhanga or statement of the Sapta Bhanga, Syat Avaktavyah Jivah i.e., some respects, the soul is inexpressible is to be admitted.
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Human language may be unable to express simultaneously the facts, the soul exists' and 'the soul does not exist' but there is no inconsistency in making two such successive statements as the soul exists' and 'the soul does not exist.' This is the fourth Bhanga of the Sapta Bhanga with respect to the Jiva, Syat Asti Cha Jivah, Syat Nasti Cha Jivah i.e., * in some respects the soul exists and in some respects, the soul does not exist.'
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In the same way, we may combine the first and the third Bhangas and say Syat Asti Cha Jivah. Syat Avaktavyah Cha Jivah i.c., in some respects the soul is existent and in some respects, the soul is inexpressible. This is the fifth Bhanga.
Again, according to the second Bhanga, the soul is nonexistent and according to the third Bhanga, the sonl is inexpressible. Combining these two, we get the sixth Bhanga, Syat Nasti Cha Jivah, Syat Avaktavyah Cha Jivah i.e., in some respects, the soul is non-existent and in some respects, the soul is inexpressible.'
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The last Bhanga of the Sapta Bhanga is the combination of the third and the fourth Bhangas, Syat Asti Cha Jivah, Syat Nasti Cha Jivah, Syat Avaktavyah Cha Jivah i.e., 'in some respects, the soul exists, in some respects, the soul does not exist and in some respects, the soul is inexpressible.
The Jaina philosophers contend that the Syatvada or the theory of Possibility is the only guide to a true determination of the Reals (Tattvas) e.g., Jiva etc. To express the nature of an object, all the above seven statements, marked by Syat i.e., in some respects, should be used. The fact that 'Jiva exists is true but not absolutely so; for, in some respects, the Jiva does Shree Sudharmaswami Gyanbhandar-Umara, Surat
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