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teristics simultaneously, reality becomes inexpressible and yet it could be further denied or affirmed in some way
Syādvāda rests on the assumption that no predicate ever exhausts the nature of a real subject Reality has infinite aspects and can be known fully only in a simultaneous omniscience That not being possible for ordinary mortals the best they can do is to seek to build ever richer descriptions of reality by being aware of its infinity and of the limitations of particular points of view One must 'cast a cold eye' on life, on death It is as true for the artist as for the scientist and the philosopher
REFERENCES
1 Tattvarthavartika, Vol I, pp_3ff 2 Parthsāmukha, 11 स्वापूर्वार्थव्यवसायात्मक ज्ञान प्रमाणम् । _Pramāna Minānsā, 1 2 सम्यगर्थनिर्णय प्रमाणम् । 3 Cf Prabhacandra's Prameya Kamala Mārtanda, pp 7-37 4 Bosanquet, Introduction to Logic 5 Cf Rosenberg, Die Probleme der buddhistischen Philosophie 6 See Abhidhammattha-Sangalo 7 Cf Pramānavārtika, भिन्नकाल कथ ग्राह्यमिति चेद् ग्राह्यता विद हेतुत्वमेव युक्तिज्ञा ज्ञानाकारार्पणक्षमम् ।। कार्य ह्यनेकहेतुत्वेऽप्यनुकुर्वदुदेति यत् । तत्तेनाप्यन्न तद्प गृहीतमिति चोच्यते ॥
(3 247 48) 8 Cf Sarvadarśana-sangraha,
ये यस्मिन् सत्यपि कादाचित्का ते सर्वे तदतिरिक्तसापेक्षा यथा अविवक्षति अजिगमिति मयि वचन गमन-प्रतिमासा. विवक्षुजिगमिपु-पुरुषान्तर-सन्तान-सापेक्षा । तथा च विवादाध्यासिता: प्रवृत्तिप्रत्यया सत्यप्यालयविज्ञाने कदाचिदेव नीलाद्युल्लेखिन इति । 9 Sce Vasubandhu, Vijñaptımātratāsıddh Vimśiku, w 1-10
