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Jaina Logic
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describe it, that description will always be incomplete, it will never be complete. It is so because of infinite characters those which are not describable can never be described. So, a thing can be partly called indescribable also (IV Mode). In short, when we describe a thing by expressing its positive characters alone, then also we can express only some of its positive characters, all other positive characters certainly remain inexpressible (V Mode). When we describe a thing by expressing its negative characters alone, then also we can express only some of its negative characters, all other negative characters certainly remain inexpressible (VI Mode). And when we describe a thing by expressing its both the characters positive and negative conjointly, even then we can express only some of its positive characters and only some of its negative characters, all other positive and negative characters certainly remain inexpressible (VII Mode). Thus, in whatever manner we may try to describe a thing, our description of it will never be complete. It will always remain incomplete.
The total nature of reality or a thing being impenetrable and incomprehensible, reality or one and the same thing is described by the seers variously. So, Rgveda declares: ekam sad viprā bahudhā vadanti / That is, Reality is one but the wise describe it variously.
There is no question at all of expressing those characters in language, which we do not know. They are certainly inexpressible. But there are other characters also which are amenable to human experience, yet owing to the limitations of language they could not be expressed in words. Let us explain this point by illustration. Suppose somebody asks you: "How sweet is honey? What is the taste of clarified butter (ghee)? How is the feeling of pain?" You will have to say to the questioner: “They can never be described in language. You will have the answers to these questions through your own experience and not through words.” The sweetness of honey is indescribable. Similarly, the taste of ghee and the feeling of pain are also indescribable. None can express in words the difference that is there in the sweetness of jaggery, honey and sugar. In this sense also, a thing is certainly inexpressible.
On account of its having infinite characters and various forms or aspects, a thing is certainly inexpressible, hence Upanişads call it indescribable or unutterable (anirvacanīya). Call it inexpressible (avaktavya) or indescribable, both mean the same thing.
In the fourth mode, it is shown that though the pot is expressible, it
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