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342
JAINA THEORIES OF REALITY AND KNOWLEDGE
(4) In a certain sense, the jar is inexpressible (syādavak
tavyo ghatah). (5) In a certain sense, the jar is and is inexpressible (syād
astyavaktavyaśca ghatah). (6) In a certain sense, the jar is not and is inexpressible
(syännästyavaktavyaśca ghațah). (7) In a certain sense, the jar is, is not and is inexpressible
(syādastināsti cāvaktavyasca ghațah).
The three fundamental concepts making up the seven predicates, in the seven modes, singly, in twos, or all together, are 'is' (asti), 'is not' (nāsti) and inexpressible' (avaktavya). A predicate containing any one of them involves a simple judgment, and a predicate containing any two or all the three of them involves a complex judgment. Consequently, the first two modes, and the fourth mode, are assertions of simple judgments and the remaining four of complex judgments. These judgments, whether simple or complex, are always made against the background of the indeterminate reality which is suggested by the qualifying term syāt'.
Not being absolute or independent the concepts of the "being' (astitva) and the 'not-being' (năstitva) cannot be fully explained except in their mutual relation. Mere
being' is fictitious without the co-ordinate element of 'non-being' and vice versa. Each can, however, be described as an isolated aspect of, or abstraction from, a concrete real.
1. vastuno'stitvaṁ năstitvenāvinābhūtam nästītvaṁ ca teneti/ SM, p.
144 (text). This idea that a real is a positive-negative complex is expressed by Candraprabhasūri as follows: svaparātmanopädānápohanavyavasthāpanādyam hi vastutvam i Candraprabhasūri's Prameya-Ratna-Kosa, ed. L. Suali, Bhavanagar, 1912.
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