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Syadvada : A Solution of World-tension
245
But what will we say when we are asked what is the real colour of this table always? The only honest reply would be that the table cannot be described under conditions of the question. Hence Syad Avyaktam. This seems to be something puzzling yet profound. Sankara2 in his Brahma-Sūtra charges the Jainas of contradiction. If reality is indiscribable it cannot be expressed. To call something indescribable and again indulging in its verbal description are contradictory things. Some how Sankara forgot that it is not called simply ‘indescribable' but 'somehow indescribable' which means that the thing is not indescribable absolutely but only hypothetically. Therefore, Dr. Ganga Nath Jha3 charges Sankara for not going through the Jaina text. Fani Bhusan Adhikari also for the same, charged Sankara of injustice while presiding over the annual function of Syädvāda Mahavidyalaya.4 This fourth character of indescribability point out that it is impossible to describe a thing without making any particular standpoint.5 Again, philosophical wisdom does not always lie in straight forward affirmative or negative answers. Sometimes the nature of things are such that they render any description impossible.
The other three of the Saptabhangi are found by combining one by one each of the first three standpoints with the fourth, such as Syāt Asti ca Avyaktaın; Syat Nāsti ca Avyaktam and Syöt Asti Nästi ca Avyaktam. So from scientific standpoint of combination, no other form is possible. 6 1. D. M. Datta : Indian Philosophy, p. 95. 2. नचैवां पदार्थानामवक्तव्यत्वं सम्भवति अव्यक्तव्यश्चेन्नोचेरन् ।
उच्चन्ते यावक्तव्याश्चेति विप्रति विद्धिम् ।। २-२-३३ 3. Dr. G. N. Jha : 'Jaina Dharma' by Kailash Chandra Jaina,
p. 74. 4. Fani Bhusan Adhikari ( Ex. Head, Department of Philo
sophy, Banaras Hindu University ), Ibid, p. 74. 5. D. M. Datta : Indian Philosophy, p. 96. 6. Nahar and Ghosh : Epitome of Jainism, Ch, VII, VIII.
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