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OUTLINES OF JAINA PHILOSOPHY 4. Indescribability. 5. Existence and indescribability. 6. Non-existence and indescribability. 7. Existence, non-existence, and indescribability.
First of all we take the aspect 'existence. Then we come to the anti-aspect' non-existence. After it we put both 'existence' and 'non-existence' together respectively. Then we put both these existence' and 'non-existence' together simultaneously. We cannot describe both 'existence' and non-existence' simultaneously, since our proposition will necessarily have either of the two first. Hence, we call it indescribable. These four propositions are fundamental. When we add the first proposition to the fourth, the fifth proposition is there. Adding the second to the fourth, we derive the sixth one. Similarly, when we add the third proposition to the fourth, we naturally have the seventh category. The scheme is as under:
1. Existence. 2. Non-existence. 3. Existence and non-existence.
4. Indescribability. 1+1=5. Existence and indescribability. 2+4=6. Non-existence and indescribability. 3+4=7. Existence, non-existence, and indescribability.
This is the general view of the method of the Jaina dialectic. This dialectical method follows the theory of relativity of judgment, i.e., Syādvāda. In other words, Syādvāda can be represented only by this type of dialectical method. Syādvāda is said to be the foundation of Jaina philosophy. It is so important that the Jaina thinkers did not hesitate to put it on an equal status with omniscience (kerala-jñāna). As it is said: 'Both Syādvāda and kevala-iñāna illuminate the whole reality. The difference between them is only this much that while the former illuminates the objects indirectly, the latter illuminates them directly.'1
Every proposition of the dialectical seven-fold judgment is of two kinds: complete ( sakalādeśa) and incomplete (vikalādeśa).2
i Apta-mimāṁsā, 105. 2 Pramāņa-naya-tattvāloka, IV, 43
