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Jaina Theory of Multiple Facets of Reality and Truth The syādvāda conception is found in a more developed form in early Pāli literature. The Brahmajālasutta refers to sixty-two micchā-ditthis of which four belong to the sceptics. They are known as amarāvikkhepikās who being questioned resort to verbal jugglery and eelwriggling on four grounds.14 The commentary of the Dīghanikāya presents its two alternative explanations. According to first, amarāvikkhepikā are those who are confused by their endless beliefs and words. The second explanation gives meaning that like a fish named amarā, the theory of amarāvikkhepikā runs hither and thither without arriving at a definite conclusion,15
The first of these schools realises that through fear of lying (musāvādabhayā), and the abhorrence of being lying, one does not assert anything to be good or evil and on question being put to him on this or that matter he resorts to verbal jugglery and eel-wriggling, saying: I do not say so, I do not say this, I do not say otherwise, I do not say no, I deny the denials (I do not say, "no no") 16. According to this school, it is impossible to achieve knowledge which is a hindrance to heaven or salvation (saggassa c'eva maggassa ca antarāyo)".
The second and the third school of sceptics do not assert anything to be good or evil through fear of involvement (upädänabhayā) and a fear of interrogation in debate (anuyogabhayā). The fourth school of sceptics followed the philosophy of Sañjaya Belatthiputta who fails to give a definite answer to any question put to him. His fourfold scheme or the five-fold formula of denial is based on the negative aspects which are as follows:
(i) evam pi me no ... atthi paro loko. (ii) tathāpi me no ... natthi paro loko. (ii) aññathāpi me no ... atthi ca natthi ca paro loko. (iv) no no ti pi me no ... natthi na natthi paro loko.18
14. Dīghanikāya, i. 24. 15. Dīghanikāya, Atthakathā, i. 115. 16. Dighanikāya, i. 24-5. 17. Dighanikāya, Althakathā, i. 155. 18. Dīghanikāya, i. 27, 58-59.
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