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342
JAINA THEORIES OF REALITY AND KNOWLEDGE
(4) In a certain sense, the jar is inexpressible (syādavak
tavyo ghataḥ). (5) In a certain sense, the jar is and is inexpressible (syād
astyavaktavyaśca ghataḥ). (6) In a certain sense, the jar is not and is inexpressible
(syānnástyavaktavyaśca ghațaḥ). (7) In a certain sense, the jar is, is not and is inexpressible
(syädastināsti căvaktavyaśca ghataḥ). • The three fundamental concepts making up the seven predicates, in the seven modes, singly, in twos, or all together, are 'is' (astį), is not' (năsti) 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'stitvam năstitvenāvinābhūtam nāstītvaṁ ca teneti/ SM, P.
144 (text). This idea that a real is a positive-negative complex is expressed by Candraprabhasūri as follows: svaparātmanopādānäpohanavyavasthāpanādyaṁ hi vastutvam | Candraprabhasūri's Prameya-Ratna-Kośa, ed. L. Suali, Bhavanagar, 1912.
