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JAINA THEORIES OF REALITY AND KNOWLEDGE
possible or alternative position. K. C. Bhattacharya clearly expresses this position in the following words: "It (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 represents a category by itself. The commonsense principle implied in its recognition is that what is given cannot be rejected simply because it is not expressible by a single positive concept. A truth has to be admitted if it cannot be got rid of even if it is not understood."
The remaining three' modes are derived from combining the three primary concepts in such a way that these three, combined with the four modes hitherto expounded, exhaust all the possible or alternative aspects of truth concerning the object in question (the jar in the present instance).
The fifth mode, viz., “In a certain sense, the jar is, and is inexpressible”, asserts the truth of the "being' of the jar conjointly with the inexpressible truth of the compresence (or co-presentation) of the being and the non-being of the same object. This is a combined mode derived from
1. JTA, p. 48. 2. After mentioning the four ways' or 'steps' of the formula
(syādväda) Hiriyanna observes: "It may seem that the formula might stop here. But there are still other ways in which the alternatives can be combined. To avoid the impression that those predicates are excluded, three more steps are added. The resulting description becomes exhaustive, leaving no room
for the charge of dogma in any form.” OIP, p. 165. 3. Cf. yugapad asan ketikenaikenaiva sabdena vaktur vivaksitah
kumbhaḥ samś ca vaktavyaś ca bhavati, ghato'vaktavyas ca bhavatityarthaḥ dese tasya ghațatvāt, dese cāvaktavyatväd iti/ SHM in VBJ, gā. 2232.
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