________________ Pancastikaya-samgraha The phrase 'in a way' (syad) declares the standpoint of expression - affirmation with regard to own substance (svadravya), place (svaksetra), time (svakala), and being (svabhava), and negation with regard to other substance (paradravya), place (paraksetra), time (parakala), and being (parabhava). Thus, for a 'jar', in regard to substance (dravya) - earthen, it simply is; wooden, it simply is not. In regard to place (ksetra) - room, it simply is; terrace, it simply is not. In regard to time (kala) - summer, it simply is; winter, it simply is not. In regard to being (bhava) - brown, it simply is; white, it simply is not. And the word 'simply' has been inserted for the purpose of excluding a sense not approved by the 'nuance'; for avoidance of a meaning not intended. The phrase 'in a way' is used to declare that the "jar' exists in regard to its own substance, etc., and not also in regard to other substance, etc. Even where the phrase is not employed, the meaning is conceived by the knowers of it in all cases from the sense; just as the word 'eva', having the purpose of cutting off the non-application. The seven modes of predication may be obtained in case of the pairs of opposite attributes like eternal (nitya) and non-eternal (anitya), one (eka) and many (aneka), and universal (samanya) and particular (visesa). These pairs of opposites can very well be predicated of every attribute of the reality. In the case of contradictory propositions, we have two opposite aspects of reality, both valid, serving as the basis of the propositions. Hence there is neither doubt nor confusion; each assertion is definite and clear. To the existence of an entity nonexistence is indispensable; and to its non-existence the former. And the primariness and secondariness of the two depends on the standpoint or intent. When a single entity is designated by the two attributes, existence and non-existence, applied simultaneously as primary, from the impossibility of such a word, the entity is indescribable (avaktavya). The pair of qualities, existence and nonexistence, cannot be stated together, as one thing, by the term 'existent' because that is incompetent for the expression of non-existence. Similarly, the term 'non-existent' cannot be used because that is incompetent for the @ @ . . . .. . . . . . . . . 32
