________________
COSMOLOGY
165 (3), however, can be made by letting the one follow the other, whereas they cannot possibly be made simultaneously Under this aspect the object (ghata) (4) defies description syādavaktarya eva The remaining three sentences are identical with the first three by adding avaktavya. This means to say in sentence(5) that a thing exists but that, apart from this positive quality with reference to another thing, it has a negative quality as well, and that it is impossible to express both qualities simultaneously syād astı cavaktavyaś ca. Sentence (6) syān nâsta câvaktavyaś ca is just the reverse on the basis of non-existence Sentence (7), finally, exprcsses that an object as in (3) can be taken either as positive or negative, though not simultaneously but only successively. syād astı nastı cavaktavyaś ca. The wording rendered follows Vimaladāsa's Saptabhangītaranginī (p 2), except for some slight difference it represents the backbone of the Syādvāda literature 1
$ 78. Sthân 347b, Nandīvrttı 65b and others are correct in defining the name of ohr-cognition by ātmano'rtha-sāksātkarana -vyāpāra and by equating avadhi with avadhāna. The ohi-cognition is inherent in both the inhabitants of the world of gods and those of the different spheres of hell owing to this form of existence of theirs, and as such it is called bhava-paccarya (Nandi 76b; T. 1, 22). But the two preceding forms are equally inherent in these inhabitants (Viy 343b) However, due to a certain behaviour of certain Karman species in the soul, the khaộvasama-condition (§ 182), the ohi-cognition occurs as khaovasamiya (Thān 49b) also in human beings and animals with five senses (V1y 343b) It consists (Nandı 97a) in the
I Representations and criticisms of the Syädvāda and S-bh ao will be found in any history of the Indian philosophy, eg in S RADHAKRISHNAN, Indian Philosophy, 1, 302ff Comp also the pamphletes Hirachand Liladhar JHAVERI, The first Principles of the Jain Philosophy (1910) P 34ff, Jagmanderlal JAINI, Outlines of Jainism (1916), p 116 f, Champat Rai JAIN, Science of Thought (no year) P 114 ff First ref made by RG BHANDARKAR, Report 1883-84, p 95, acc to which JACOBI SBE 45. XXVII Most recent books are M L MEHTA Outlines of Jaina Philosophy, Bangalore 1954 and THE SAME, Jaina Psychology, ib, 1957
2 The word for its application by a godlike person is ohim paungai. It draws the object closer by ohunā ābhoci (ābhogayatı, Jambudd 214a)
