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God is no inspiring agency for anything that happens. There is the spirit, there is God The spirit incased in a body is veiled or covered up. When all the covering layers are absolutely removed the Spirit becomes God the Almighty, the Redce.ned. The above five causes together are the agency to remove the coverings of the soul They are styled Samavây a because their parmonious combination alone is capable of Effect Among the five, there is no place for God He has absolutely no relation with the Uni. verse. Lord Mahāyira has therefore advocated the Karma doctrine as Universal untramelled anywhere
Those who attached importance to any one of these five irrespective of the other four, have been called Kalavadi, Niyativādi Svabhây vādı etc.
2. A-kriyāvada does not hold at allThis crcle of Cause and Effect, the doctrine of Karma is certain and definie. Akriyāvādi puts forward the Fortunte (accidentality) as the cause of Acts. No discriminative intelligence can ever accept this theory
3. Ajnanavāda. Against this, Lord Mahavira has advocated syadvāda. Whatever series of questions an Ajnānvadi puts forth have all been incontrovertible replied by the Syādvāda theory consisting of Saptabhangi.
Saptabhangi is the seven-fold exposition to show the existence and non-existence of an object by the use of the words syäd and eva.
1. Syâd Asti éva. From one particular affermative stand-point
a thing definitely is. 2. Syad násti éva. From one particular negative stand-point
a thing definitely is not 3. Syādasti syannāsti éva From a particular view point a
thing is and from another particular view point a thing is not, but from different stand-poin's at diferent times, both existence and non-existence can be asserted.
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