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THE DOCTRINE OF SYADVAD. or discrimination ; because none of them is possible without the other. Thus, although it is quite obvious that we can take cognizance of both these aspects--positive as well as negative-in the same stroke of cognition, yet we cannot describe this fact of experience at one moment. With this view in mind, it is held that the true nature of a thing is indescribable.
FORM V. । स्यादस्ताव स्यादवक्तव्यमेवेति विधिप्राधान्य न युगपविधिनिषेधा निर्वचनीय ख्यापना कल्पना विभजनाय पञ्चमो भङ्गः as स्यादस्ताव स्यादवक्तव्य घट:-May be, deration the partly or in a certain sense the jar indescribexists as well as in a certain sense it is both at once. indescribable.
The fifth way is to say what the thing is, the thing being indescribable in one moment. Although here we assert the inexpressibility at one and the same moment of what the thing is and what it is not, yet what it is i. e. its existence is taken into consideration. We have seen in the Form I., that in a certain sense, a thing may be said to exist. Of course we should bear in mind that we do not take it in the absolute
The Fifth Form--takes into consi
existence and
able nature
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