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JAINA PHILOSOPHY : AN INTRODUCTION
Or 1. Existence. 2. Non-existence. 3. Existence and non-existence. 4. Indescribability. 5. Existence and indescribability. 6. Non-existence and indescribability. 7. Existence, non-existence and indescribability.
First of all we take 'existence.' Then we come to 'nonexistence.' After it we put both 'existence' and 'non-existence' together successively. Then we put both 'existence' and 'nonexistence' together simultaneously. We cannot describe both 'existence' and 'non-existence' simultaneously, since our proposition will necessarily have either of the two first. Hence, we call it indescribable. These four propositions are fundamental. When we add the first proposition to the fourth, the fifth proposition is there. Adding the second to the fourth, we derive the sixth one. Similarly, when we add the third proposition to the fourth, we have the seventh category. The scheme is as under :
1. Existence. 2. Non-existence 3. Existence and non-existence.
4. Indescribability. 1 +4 = 5. Existence and indescribability. 2 +4 = 6. Non-existence and indescribability. 3+4 = 7. Existence, non-existence and indescribability.
This is the general view of the method of the Jaina dialectic. This dialectical method follows the theory of relativity of judgment, i. e., Syādvāda. In other words, Syādvāda can be represented only by this type of dialectical method. Syādvāda is said to be the foundation of Jaina philosophy. It is so important that the Jaina thinkers did not hesitate to put it on the equal status with omniscience (kevalajñāna). As it is said: 'Both Svadvāda and kevala-jñāna
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