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346
JAINA THEORIES OF REALITY AND KNOWLEDGE
in order to bring out their difference more clearly. They are enunciated as : "In a certain sense the jar is and is not”, and "In a certain sense, the jar is inexpressible”, respectively. These two modes present the 'being' (astitva) and the 'nonbeing' (năstitva) together. But there is a great difference in the presentation (arpaņabheda) they make of the togetherness of the two modes. The third mode offers successive presentation (kramārpaņa) and the fourth one offers a simultaneous presentation (sahārpaņa) of the two concepts. These two kinds of presentation are also translated as “consecutive presentation" or "differenced togetherness", and "co-presentation" or "undifferenced togetherness”.! Although the third mode appears to be one proposition, it entails, in actual fact, two propositions which are expressed as one owing to a certain verbal facility. But the verbal togetherness does not signify a logical compresence of the propositions, or the concepts they embody.
The fourth mode introduces the third primary concept, viz., the inexpressible' (avaktavya) in its predicate. Before dealing with the Jaina conception of the inexpressible and its difference from the consecutive predicate, in the third mode, it would be of some interest to trace the dialectical stages
1. See JTA, pp. 45 and 47. 2. avaktavya is often translated as “the unspeakable” or “the un
describable". Commenting on the eminent suitability of this term'avaktavya', in an attempt to express the two primary aspects of a real (ghața) Akalanka remarks: na cānyaḥ śabdaḥ tadubhayātmāvasthātattvābhidhāyī vidyate/ ato'sau ghataḥ vacanagocarātītatvāt syādavaktavya ityucyate/ TRAG, p. 25. The nature and the importance of this concept, viz., avaktavya, will be hereafter clarified.
