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existent forms are considered simultaneously it becomes indescribable.
6. The sixth proposition "The Pot is not and is indescribable" like the fifth proposition asserts the describability as well as indescribability of the pot. Even the non-existence of the properties other than those which are actually present in the object do not make it indescribable, a negative description still being possible. If, however, the negative and positive descriptions are simultaneously attempted, we have the situation of indescribability.
7. The seventh proposition "The Pot is, is not and is indescribable" signifies that successive presentation of the two aspects, the positive and the negative-points to the describability whereas simultaneous presentation of them brings out our inability to give any description of the pot.
The seven propositions can be formulated in regard to the eternality and non-eternality, identity and difference, etc. of any object. The Jaina philosophers believe that the seven modes of predication together give us an adequate description of Reality.
. We may conclude our discussion of the syādvāda theory by quoting Eliot who, in one sentence, has brought out the essential significance of the theory. He says : "The essence of the doctrine, so far as one can disentangle it from scholastic terminology, seems just, for it amounts to this, that as to matters of experience it is impossible to formulate the whole and complete truth, and as to matters which transcend experience, language is inadequate...'3 Apart from the pains the Jaina philosophers have taken to describe Reality the doctrine brings out the humility of approach of the Jaina philosophers to philosophic problems.
3 op. cit., Vol. I, p. 108
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