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An Epitome of Jainism There can be no judgment absolutely true and excluding every other judgment about the same topic. Hence we have recourse to qualified assertions as the only available oncs under the circumstances. These qualified or conditional assertions are primarily two-affirmation and negation.
(1) Perhaps X is. (2) Perhaps X is not. These two aspects are inherent in the same thing; hence we can say:
(3) Perhaps X is and is not. Here we are contemplating the whole thing in its two aspects which are kept apart and attended to severally. But these two aspects are inherent in and expressive of one single identity. Hence they may be considered together jointly as expressing the single identity. In that case there is no chance of asserting two conjointly by a single predicate, for the simple reason that there can be no such predicate. Therefore we have to confess our inability to and proclaim the bankruptcy of vocabulary for having such an assertion. This fact becomes the fourth mode of predication.
(4) Perhaps X is indescribable.
Remembering this helpless nature of our tongue, we may still qualify this by each of the first three predicates. Thus we have the last three modes of predications, which are:
(5) Perhaps X is, though indescribable. (6) Perhaps X is not, though indescribable. (7) Perhaps X is and is not, though indescribable. In their traditional form these are : (1) Syddasii (2) Syánnasti (3) Syâdastinásti cha (4) Syadavaktavyaḥ (5) Syddasti avaktavyaḥ (6) Syddnásti avaktavyaḥ (7) Syâdasti násti avaktavyaḥ.
These seven modes of predication are usually illustrated with reference to some object such as a jar or ghata. Whether it is to have an affirmative predicate or negative one, depends respectively on four aspects : its own form, matter, piace and time leading to affirmation and alien form, matter, place and time bringing in negation to the jar. A jar is real or is affirmed with reference to svarüpa, svadravya, svakşetra, svakala and is unreal or is denied from the point of view of pararüpa, paradrauya, paraksetra and parakåla. When we have affirmation and negation for their reasons, the subsidiary modes are derived from these two.
1. Then what is the svarüpa or intrinsic form of a jar ? And what is its pararapa ? When we hear the word jar uttered, the term invariably implies a certain definite group of attributes through which a particular object is designated by the term. These essential attributes connoted by the term jar will be its svarūpa. The attributes of any other object implied by any
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