________________ Verse 14 expression of existence. Nor can a single conventional term express that since it can cause presentation of things only in succession. From lack of all forms of expression the entity is indescribable, but it stands out-overpowered by simultaneous existence and non-existence, both applied as primary. It is not in every way indescribable (avaktavya) because of the consequence that it would then be undenotable even by the word 'indescribable'. It only refers to the impossibility of finding an idea which could include both, the thesis and the antithesis, at the same time. The remaining three are easily understood. Acarya Kundakunda's Pravacanasara: अत्थि त्ति य णत्थि त्ति य हवदि अवत्तव्वमिदि पुणो दव्वं / पज्जाएण दु केणवि तदुभयमादिट्ठमण्णं वा // 2-23 // जो वस्तु है वह किसी एक पर्याय से अस्ति रूप है और किसी एक पर्याय से वही द्रव्य नास्ति रूप है, तथा किसी एक पर्याय से अवक्तव्य है - वचनगोचर नहीं है। और फिर किसी एक पर्याय से वही द्रव्य अस्ति-नास्ति रूप है अथवा किसी एक पर्याय से अन्य तीन भंग स्वरूप कहा गया है। According as the substance (dravya) is viewed with regard to its different modes (paryaya), it may be described by the following propositions: 1) in a way it is (asti); 2) in a way it is not (nasti); 3) in a way it is indescribable (avaktavya); 4) in a way it is and is not (asti-nasti); and by the remaining three propositions: 5) in a way it is and is indescribable (asti-avaktavya); 6) in a way it is not and is indescribable (nasti-avaktavya); and 7) in a way it is, is not and is indescribable (asti-nasti-avaktavya). Acarya Samantabhadra's Aptamimamsa: कथञ्चित् ते सदेवेष्टं कथञ्चिदसदेव तत् / तथोभयमवाच्यं च नययोगान्न सर्वथा // 14 // हे वीर जिन ! आपके शासन में वस्तु-तत्त्व कथञ्चित् सत्-रूप ही है, . . . . . . . . . . . . . . . . 33
