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Reals in the Jaina Metaphysics with reference to Pudgala with its attribute 'Rasa', the Jiva may be said to be non-existent. The soul which is in Pāțaliputra again, is non-existent in the place of another thing e.g. Avanti. The soul whose existence has been admitted in Winter must be said to be non-existent at the time of another thing. e.g. in Spring. The soul to which has been attributed the state of anger may be said to be non-existent, so far as the state of another substance e.g. calmness is concerned. This is the second Bhanga of the Sapta Bhanga. "Syāt-Asti Jivaḥ, i.e. in some respects the soul exists, is the first Bhanga or the statement; the second is "Syāt-Nāsti Jivaħ', i.e. in some respects, the soul is nonexistent.
THE THIRD AND THE FOURTH BHANGA's
It is accordingly as much true to say that the soul exists as to say that it does not. Human language may be unable to express simultaneously the facts, 'the soul exists' and 'the soul does not eixst, but there is no inconsistency in making two such successive statements as 'the soul exists' and 'the soul does not exist'. This is the third Bhanga of the SaptaBhanga with respect to the Jiva,- Syāt-Asti Ca Jivaḥ, 'SyātNāsti ça Jivaḥ i.e. in some respects the soul is existent and in some respects, the soul is non-existent. Again if in one and the same statement, it is desired to express simultaneously the facts that the soul 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 Non-Existence. Hence the fourth Bhanga or statement of the Sapta Bhanga--"SyālAvaktavya Jivaḥ' i.e. in some respects the soul is inexpressible, is to be admitted.
THE FIFTH BHANGA
In the same way, we may combine the first and the fourth Bhanga's and say, Syāt Asti ça Jivaḥ--Syāt Avaktavyaḥ ça Jivaḥ i.e. 'In some respects, the soul exists and in
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