________________
JAIN JOURNAL: VOL-XLIII, NO.1 JULY. 2008
cally necessary to rebute such a conception of absolute existence and absolute non existence.
28
This concept is easier to understand after knowing the nature and function of its positive counterpart 'being' (Sat). Non-existence in the second predication is not, therefore, a vacuous predicate but is the obverse of the existent side of the object. In other words, nonexistence or 'non-being' is a determinate fact with a content and not a void.
Syad asti-nāsti - It is a synthesis of affirmative and negation in a different context from the point of view of the same quaternary, relating to itself and another thing is and is not. Radhakrishnan says that 'We say here what a thing is as well as what it is not3.
Syad Avaktavyam - It is possible that the real nature of the thing is beyond predication in the form of words. Bhattacharya states "the inexpressible is objective as given, it can not be said to be not a particular position nor to be non-existent. At the same time it is not the definite distinction of position and existence. It is a category by itself".
Syad asti Avaktavyam - It affirms the existence of a thing as a thing, but expresses the inability to express the full nature of the thing. These two predications are also to be considered as presented from two points of view in a situation. To make this an absolute predication would lead to dogmatism and ultimately to agnosticism.
Syān Nasti Avaktavyam - On a context, it is not and is indescribable. According to Radhakrishnan "We note here what a thing is not as well as its indescribability'. This again, is a combined mode
5. Radhakrishnan, S. Indian Philosophy, Vol. 1, Oxford University Press, 1989, p. 303.
6. Kalghatgi. T.G. Jaina Logic, R.K. Jain Charitable Trust, New Delhi, 1984, p. 57 7. Radhakrishnan, S., Indian Philosophy Vol. 1, p. 304
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
