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a novel and factual characteristic of pen. The distinction between the third and fourth propositions is that in the former the novel attribute is the result of consecutive togetherness of the elements of existence and non-existence, whereas in the latter it is the result of simultaneous presentation of the two elements in question. It goes without saying that this inexpressibility is not absolute, it is only so in the context of the two opposite attributes being together synchronically. "The common-sense principle implied in its recognition is that what is given can not be rejected simply because it is inexpressible by a single positive concept”.
The fifth, Sixth, and Seventh propositions are : (5) Syāt pen exists and is inexpressible. (6) Syāt pen does not exist and is inexpressible. (7) Syāt pen exists and does not exist and is inexpressible. All these propositions according to the Jaina, represent a new aspect of the real. It may be noted here that the Jaina texts have not discussed these propositions clearly.
Now the question arises : What is the basis of regarding the number of propositions as seven, neither more nor less than this ? The answer of the Jaina is that since affirmation and negation are constitutive of the real, there are only seven questions possible in regard to the real. These questions are consequent upon the seven kinds of inquisitiveness of mind to know a thing, which in turn is dependent on the seven objective aspects of the real. In fact, the enquiry starts upon the initial doubt, for example does a pen exist or not? Or is a thing permanent or changing? And the answer is seven distinct propositions or Bhangas.
" What I feel here is that the Jiana in propounding the seven propositions is making use of mathematical knowledge, which necessarily leads to these seven Bhangas. Out of these the first four are empirically verifiable or understandable and the last three are mathematical possibilities. That is why the Jaina texts have not explained the last three Bhangas in the way they have explained the first four ones. But there is nothing wrong in saying that they are possibilities confirmed by
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Jaina Mysticism and other essays
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