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Reals in the Faina Metaphysics SYĀDVĀDA NOT SAMśAYAVĀDA
The Jaina's, as shown above, thus assert that the soul exists and that it does not exist. Failing to understand the true position of the Jaina thinkers, some philosophers look upon the Syādvāda as Samśāyavāda or doctrine of Indefiniteness. A little consideration, however, would show that there is no doubt, in-decisiveness or in-definiteness in the Jaina theory. Soul has been said to be existent with regard to its own Substance, own Place, own Time and own Mode; if at the same time it were said that the soul is nonexistent in those very respects i.e. in respect of its own Substance, own Place, own Time and own Mode, there arises a reasonable doubt regarding the nature of the soul and the Syādvāda becomes of course the Sāmsayavāda. It would be seen, however, that the propounders of the Syādvāda regard the soul as non-existent only in respect of the Paradravya (other substance), Para-kşetra (other place), Parakāla (other time) and Para-bhāva (other mode); i.e. they do not say that the soul is non-existent is those very respects in which it is existent. Hence there cannot be any question of doubt with reference to the Syādvāda.
According to the Sapta Bhanga, the soul may be viewed from seven stand-points and has accordingly been said to be of seven modes.
WHY THE BHANGA'S ARE SEVEN, NEITHER MORE NOR LESS
Before we bring our consideration of the Syādvāda or the Jaina theory of Possibility to a close, it is necessary to have the clearest idea of its implications. The Syādvāda is ordinarily taken to be the right method of thought so far as the philosophical enquiries are concerned. The predications are said to be seven in number, neither more nor less, because with respect to the subject of enquiry, there can be only seven forms of questionings,
सप्तविधतज्जिज्ञासानियमात्। (प्रमाणनयतत्वालोकालंकारः) And the forms of questionings are said to be seven because with respect to the matter of enquiry, there can be seven
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