Jaina Logic

Author(s): T G Kalghatgi
Publisher: Raja Krisen Jain Charitable Trust New Delhi

Page 81

Jaina Logic
distinctive feature of our objective experience.101 Again the ayaktavya may show the inability to embody, within one symbol, the two fundamental aspects of reality with equal prominence. But this limitation is itself a necessary step in the dialectical movement of Syädvåda.
K. C. Bhattacharya states ... If the inexpressible is objective as given, it cannot 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. 168
The fifth predication is formulated as syad asti avaktavyam. From the point of view of its own contexts (dravya, rupa, kala and kşetru) thing is and is indescribable. It asserts the copresence of the two attributes, existence and inexpressibility. Both are real and necessary attributes Existence relates to an object in the context of substance in respect of its internal determinations. Inexpressibility is an attribute which relates substance, in relation of identity and distinction, to its changing modes
The sixth proposition expresses the negative aspect together with inexpressibility It is syad nästi avak tavyam. In the context, it is not and is indescribable. In relation to the paradravya, para-rüpu para-kşetra and para-kala it is not; it is indescribable.
The seventh proposition asserts existence, non-existence and inexpressibility. It reads : syad asti nästi avaktavym. In the contexts, it is, is not and is inexpressible. With reference to the sva-rupa, sva-dravya, sya-kşetra and sva-kala it exists, and with reference to the para-drayya, pura-rupa, para-k setra para-kala non-existence can be predicaetd. Yet in, its real
131 Padmarajiah (YJ): The Jaina Theory of Reality and Knowledge :
pp 348-355 132. K. C Bhattacharya The Jaina Theory of Anekanta : pp. 14