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1. Conditional affirmation
2. Conditional negation
3. Conditional inexpressibility
4. Conditional affirmation and negation respectively
5. Conditional affirmation and inexpressibility
6. Conditional negation and inexpressibility.
7. Conditional affirmation, negation and inexpressibility
It is noteworthy that for Jainas inexpressibility (Anirvacaniyata or Avyaktavyata) does not denote absolute inexpressibility as Vedanta means. It is only conditional inexpressibility because simultaneous affirmation and negation are not possible in our linguistic expressions.
The Jaina doctrines of non-absolutism, conditional predication and view-points yielded good results particularly in that age of philosophical disputation as well as religious and social conflicts. Though the Jaina thinkers made optical estimation of the philosophical assumptions of other schools of thought yet they paid proper respect to them and accepted their Truth value on the basis of different Nayas. In this regard the views of Siddhasena Divakara and Haribhadra are commendable. Siddhasena tried to establish the truth value of other schools of thought on different view-points. He said Śankhya School is true from substantial view-point, while Buddhist view is true from the view-point which is confined to only present mode of an object (Rjusūtra Naya).
He further remarks that all schools of thought are true when they are understood from their own standpoint and so far as they do not reject the truth-value of others. A non-absolutist does not divide them into the category of true and false. The same spirit is also followed by Haribhadra in his works such as Jainism and its History 188
