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A Hand Book of Jainology
Paradravya etc. Therefore, we have to see what we can say from a simultaneous consideration from both the points of view. The answer is that it is Avachya (it cannot be expressed); it is avyaktavya (inexpressible).
(5) How is the pot when viewed successively from the point of view of its Swadravya etc. and from the two approaches?
The answer is a composite predication of affirmation and inexpressibility. Syad Asti Avaktavyam. It is; it is inexpressible. It states that the pot is a pot but expresses the idea of inexpressibility.
(6) How is the pot when viewed successively from the point of view of the Paradravya etc. and simultaneously from the two points of view? It is syad nasti Avaktavyam. It is not; and is inexpressible.
(7) How is the pot when viewed from the point of view of Swadravya etc. and Paradravya etc. and simultaneously from the two points of view of assertion and negation?
It is Asti Nasti (Sadasat) Avyaktavyam. It is; it is not; and it is inexpressible. These predications are successive not simultaneous but in the case of affirmation and negation it is simultaneous.
The summary is this. The pot has both the natures i.e. astitva (existence) and Nastitva (Non-existence); but they are as seen from different points of view. It is at the same time sat (true) as well as Asat (untrue). Suppose, we incidentally expound only its existence sat; but we must also realize that it is also Asat (non-existent). This means that the substance is Sat (Existent) only from a certain point of view.
In order to indicate this point of view, the word Syath (Perhaps) is used. It is to be said that the pot is perhaps Sat; but it is certainly Sat. In order to express this determination, the word Eva (only) is employed. Now the form of the proposition (Pratipadan) is Gatah Syath Sat Eva. The pot perhaps is true only. Sometimes, the pot is only sat. Sometimes it is only
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