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JAINISM AND KARNATAKA CULTURE
being confined to changing phenomena-growth, decay, death. Their tloctrine was therefore called anitya-vada. Clay, as substance may be permanent; but as a jar it is impermanent— may come into existence, and perish. In other words, Being is not simple, as Advaitins assert, but complex; and any statement about it is only part of the truth. The various possibilities were classed under seven heads (saptabhangi), each beginning with the word syad, which is combined with one or more of these terms asti ('is'), nāsti ('is not'), and avaktavya ('cannot be expressed'). Thus, you can affirm existence of a thing from one point of view (syad asti), deny it from another (syād nāsti); and affirm both existence and non-existence with reference to it at different times syad asti nästi. If you should think of affirming both existence and non-existence at the same time from the same point of view, you must say that the thing cannot be spoken of syād avaktavyah. Similarly, under certain circumstances, the affirmation of existence is not possible (syād asti avaktavyah; and also both syad asti nästi avaktavyah). What is meant by these seven modes is that a thing should not be considered as existing everywhere, at all times, in all ways, and in the form of everything. It may exist in one place and not in another, and at one time and not at another."?
SALLE KHANA
This is the peculiar rite of the Jainas by which one starves himself to death under given conditions. It is held that this act leads to Môkṣā or liberation from the miseries of earthly existence. The psychology underlying this may be stated in the argument of the Uttaradhyayana-sutra, viz., that death, willing or unwilling, is inevitable; the latter belongs to helpless fools: the former is called pandita-marana or death according to wise men. 8 Whatever the modern mind might think about it the logic of the Jaina was inexorable: According to him man
7 Cf. Bhandarkar, Report on San. MSS. 1883-84, pp. 95-6; Rice (E. P.), Kanarese Literature, pp. 23-4.
8 8. B. E XLV, Uttaradhyayana-sülra, v. 20-84.
