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CHAPTER XI
341
Now the seven modes, or predications, and their characteristics may be treated with reference to the stock example of a jar (ghata) and its negative counterpart (nişedha-pratiyogi) linen (pata). In doing so we may first enumerate the seven modes, then explain the three primary concepts, viz., the being (astitva), non-being (năstitva) and the inexpressible (avaktavyatva), together with the elementary or simple propositions given rise to by them; and, lastly, point out the remaining complex' propositions which result from combining two or more simple ones.
The seven modes are :(1) In a certain sense, the jar is (syādasti' ghațah). (2) In a certain sense, the jar is not (syānnasti ghataḥ). (3) In a certain sense, the jar is and is not (syādasti nāsti ca
ghataḥ“).
1. A slight departure from the procedure laid down here will be
made in the case of the third mode (syädastinásti) which, complex proposition, will be treated jointly with the fourth simple proposition (syādavaktavya). This will be done in order to bring out the important difference between the concepts of 'consecutive presentation' (kramārpaņa) and co-presentation
(sahärpana) involved in the two modes, respectively. 2. For brevity the adverb 'eva' is dropped in all the modal
statements here, but the indeclinable'syāt' is retained. Some writers interchange the sequence between the third and the fourth modes, but this does not make any material difference. While dealing with the fourth mode, Vadideva observes, in this connection :-ayam ca bhangaḥ kaiścit tštiyabhangasthāne pathyate, trtiyascaitasya sthānel na caivamapi kaściddoşaḥ, arthaviśeşasyābhāvāt/ SRK, p. 719.
As a matter of fact the same ancient author, Kundakunda, states these two modes in a different order in his two works. Cf. PrSKU, II. 23, and PSKC, gā. 14.
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