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Soul
339 some respects the soul is inexpressible’. This is the fifth Bhanga.
The Sixth BHANGA
Again, according to the second Bhanga, 'The soul is nonexistent' and according to the fourth Bhanga "The soul is inexpressible'; combining these two, we get the sixth Bhanga, Syāt-Nāsti ça Jivaḥ, Syāt Avaktavyaḥ ça Jivaḥ i.e. in some respects the soul is non-existent and in some respects the soul is inexpressible.
THE SEVENTH BHANGA
The last Bhanga of the Sapta-Bhanga is the combination of the third and the fourth Bhanga's, "Syāt Asti ça Jivaḥ, Syāt Nāsti ça Jivaḥ, Syāt-Avakt avyaḥ ça Jivaḥ i.e. In some respects, the soul exists, in some respects, the soul does not exist and in some respects, the soul is inexpressible.
ONE EACH OF THE BHANGA'S BY ITSELF IS A PARTIAL STATEMENT
The Jaina philosophers contend that the Syādvāda or the theory of Possibility is the only guide to a true determination of the Reals (Tattva's) e.g. Jiva etc. To, express the nature of an object, all the above seven statements, marked by Syāt i.e. 'in some respects', should be used. The fact that Jiva exists' is true but not absolutely so, for in some respects 'the Jīva does not exist' just as in some respects it may be said to exist. Hence, the fact is to be admitted as well that Jiva does not exist'. Again, although the fact that the soul is non-existent is true, it is not absolutely so; hence the statement, the soul is non-existent' does not fully express the true nature of the Jiva. The Jaina theory is that all the seven statements taken together reveal the true nature of a thing. Hence those thinkers who have given out only such theories as 'The soul exists', 'The soul does not exist', "The soul is inexpressible', are guilty of stating partial truths according to the Jaina philosophers.
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