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1. The first proposition is : Syāt pen exists. This means
that the existence of pen is contextual, the context being its own Dravya (substance), Kșetra (space), Kāla (time)
and Bhāva (state). 2. The second proposition is : Syāt pen does not exist. It
states the non-existence of pen is respect of other Dravya, Kșetra, Kāla and Bhāva. Thus it strengthens the first proposition rather than cancel it. The pen is pen only because it is non not-pen. Thus both existence and non-existence are co-present in the pen without any contradiction. According to the Jaina, non-existence is as much constitutive of the nature of thing as
existence. 3. The third proposition is : Syāt pen exists and does not
exist. The fourth proposition is : Syāt pen is inexpressible. In this proposition the two attributes of existence and nonexistence instead of being asserted successively as in the third proposition, are asserted simultaneously. Since words are incapable of expressing this apprehension
of pen, the pen is inexpressible. 5. Syāt pen exists and is inexpressible. 6. Syāt pen does not exist and is inexpressible. 7. Syāt pen exists, and does not exist and is inexpressible.
All these propositions, according to the Jaina, represent a new aspect of the real..
5. Doctrine of Karma as an explanation of the cognitive, conative and affective differences existing in the world at large.
The empirical selves differ from one another in respect
Spiritual Awakening (Samyagdarśana) and Other Essays
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