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A SOURCE-BOOK İN JAINA PHILOSOPHY
one of he words would be sufficient to give full meaning of the proposition, but for the sake of clarity and emphasis, the two words are used. Similarly, in the proposition—"pārtho dhanurdharah", gives a clear meaning of the nature and the state of Arjuna. It is not necessary to use the word 'eva' because the two words are self-explanatory. Therefore, the word 'eva' is not used. The proposition "asti ghatah” (the pot exists) gives a full and determinate meaning about the existence of the pot. But for the sake of clarification and emphasis the word “syāt' is also used, as it clears doubts and discrepancies. Ācārya Hemacandra says that the use of the word 'syāt' implies the expression of anekānta attitude. Akalankadeva says that the function of the 'syāt' is twofold, in giving emphasis on the validity of anekānta (samyakanekānta) & the validity & rightness of expression of one point of view (samyak ekānta). So he wishes to use the word syāt in naya and pramāna both types of saptabhangi.3
1.} SAPTABHANGT IN OTHER DARŠANAS
We have seen that the primary predications of saptabhangi are three-fold-affirmation, negation and inexpressibility. We find similar expressions in other schools of Indian philosophy like the Vedānta, Buddhism and Vaisesika.
According to the Advaitavedānta, the reality is one. It is Brahman. It is inexpressible, still it is. Therefore, Brahman is real, but it is inexpressible (avaktavya). In the Buddhist philosophy, there is nothing permanent or real. Every thing is fleeting, and is inexpressible in words. Language is an indequate instrument for expression of the complex nature of the objects and depth of the experience. Therefore, the Buddhist expression of the negation of a permanent reality still leaves the possibility of the real as being inexpressible. Vaiseșika school posits the seven-fold category and sämánya (generality) and visesa (particularity) as the two are independent categories which are equally real. Generality and particularity are independent categories though
1. Tattvārthaślokavārttika 1, 6, 56. 2. SyādvādaNañjarī, kārikā 5. 3. Laghīyastraya 62.
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