________________
( 193 )
tion ( saharpaga ) of the two concepts. According to Jaina conception, one word represents one meaning. The relation between a word and its meaning is described by Jaipas as Vacyavacakaniyama. The characters of being ind non-teing in the jar cannot be expressed at once (Jugapat ). Therefore this predication is designated as inexpressible ( avaktavga ). The remaining are the combined modes derived from bringing together the first, second and the third with the fourth one, which express the complex judgements.
Each of these modes contains one alternative truth while altogether contain the complete truth Observing the importance of this method Padmarajiah says : "The whole method, therefore, may be said to be one which helps a patient inquiring mind in its adventure of mapping out the winding paths running into the faintly known or unknown regions of reality and bringing them within the bounds of human knowledge."80 Syadváda conception in Buddhist literature
The rudiments of the Syädvāda conception are found in Vedic and Buddhist literature. It appears to have originally belonged to the Jainas, if we accept Jainism as pre-Vedic religion, and all the subsequent thinkers adopted it as a common approach to the nature of reality. That is the reason why various forms of Syādvada are found in the different philosophical schools.
Vedic literature records negative and positive atti. tudes towards problems. The Rgveda which is supposed to be of the earliest period, preserves the rudiments of this doctrine in the Nasadiga Sekta. It manifests tbe spiritual experience, of the great sage, who describes the nature of the universe as:
Nāsadasinno sadāsīt tadänīm nāsidrajo no vyomāparo yat. Kimābarībah kuba kasya sarmannambhak kimāsidgahanat gabhiran. Na mộtyurāsidamtam na tarhi na rātryā ahna ăsit praketa h Anidavātam svadhayā tadekam tasmāddhânyanna parah kim canāsa.
"There was not the non-existent nor the existent, there not the air nor the heaven which is beyond. What did it
13
