________________
being (af) and non-being (f) cannot, at the same time, belong to one thing.
would be of as undeter minate cha
doubt or
diffidence is.
II. And to speak of the seven predicaments which have been determined to be as Knowledge so many and such if they really be so many in number and such-and-such in character, racter as then they must as the Jains teach exist in either of their modes of suchness (1) and unsuchness (1) at one and the same point of time. If it were so, it would follow that because of the indefiniteness as desiderated to be expressed in their being as such and not being as such at the same moment of time, the knowledge of the same would be also equally indeterminate like diffidence or doubt for which reason it cannot be held as a true criterion of right knowledge.
III. If the Jains contend here that the thing itself being instinct with multiplicity and versatility of modes or aspects (
The Know
knowabilities
led ge, the and the
subject-al1 being inde terminate
in them- the knowledge of the thing, therefore, both
)
is really of determinate character as such and
selves, the
Syadva da as being and non-being, cannot be non deter
cannot be a
source of minate and consequently non-authoritative
valid know
ledge.
like that of doubtful knowledge, Shankar
140
