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to it. It is this element of discarding that everything must have in order to be real that entitles it to have the negative predicate. Instead of leading to a confusion this element of differentiation is the only basis for selfassertion of a thing. Asti and Nasti, assertion and exclusior, are inalienably present in the same thing. Wherever there is Asti, there is Nasti and wherever there is Nasti there is Asti also.
The primary modes of predication are three, Syadasti, Sjannasti and Syadavaktavya The other four are obtained by con.b.ning these three.
Now according to the Samkhya philosphy everything is real and therefore exists. According to Buddhism everything is mcmentary and unreal. Both these views are rejected by the Jainas as extremes. The former is true according to the principle of Dravyarthika Niya whilet he latter is true according to Paryayarthika Naya. Hence each is true in its own way and is not true absolutely. Again reality is indescritable according to the Vedantins who emphasise che anervachaniya aspect of reality Even this is only partially truc, for otherwise even this predication, that reality is indescribable will be impossible.
The same seven modes of predication may be obtained in the case of the following pairs of attributes, eternal and changing, one and many, universal and particular etc. These pairs of opposites can very well
