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ing or fighting for their deliverance; he delivers those who by self-culture and moral practices are on the way to supramundane deliverance. In other words, this third predication of the Syādvāda shows that the Arhat is the deliverer of those people only who seek emancipation from the bondage to Samsāra and who by their own right faith, right knowledge and right conduct help themselves to its attainment.
THE FOURTH BHANGA
4. We now come to the next mode of predications, The Arhat is at once and at the same time both a deliverer and not a deliverer. The fourth Bhanga or statement in the Syādvāda is, like the foregoing third, a combination of the first and the second predications, with this difference that whereas in the third Bhanga, the attributes of deliverership and nondeliverership are attributed to the Arhat one after the other (Kramārpaņa), in the fourth, their application is simultaneous (Sahārpaņa). We have seen that although the third Bhanga is a combination of the first two Bhanga's, it nevertheless implies an attribute or aspect which was not signified by either of the two. In the same manner, the fourth Bhanga is not a mere summation of the first two predications nor a re-statement of the third in a different form. It presents a fresh characteristic of the subject. This will appear from a careful consideration of the nature of the fourth Bhanga.
Deliverership and non-deliverership are obviously contradictory attributes, which as the first and the second statements show,--can be equally applied to the Arhat. No difficulty arises if the two attributes are applied to the Arhat successively, as is done in the third Bhanga. The two attributes, however, being applicable to the Arhat, they can be applied to him simultaneously, and this is what is done in this fourth Bhanga. But the difficulty in the case of simultaneous attribution of contradictory attributes arises from the fact that language is incapable of doing so. A word has always a definite sense and it is impossible for
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