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4. Syād Avakiavya éva. It is impossible to describe an object
definitely from a particular stand-point. No more than one quality among many in an object can be described at a time, if, therefore, both existence and non-existence of an object are to be predicated at one and the same time, it must be said that it is indescribable
5. Syad Asti ca Avakiavya. An object has existence definitely
from a particular view-point but to describe it, is impossible.
6. Syânnâsti ca Avaktavya An object may be non-existent
definiiely from a particular view-point but that it cannot be entirely described at one and the same time.
Sjadasti ca nasticha Avaktavya A object may exist from a particular view point and may be non existant from another viewpoint and again it cannot be totally described at any and the same inoment.
Ajnanavādis advocated that it is impossible to describe the existence, non-existence, simultaneous existence and non-existence, affirmatively or negatively of an object out of one's perception whereas Syädvåda professes to do so. Dr. Jacobi holds that syadvāda was advocated to suppress all Ajnanvāda.
This Ajoänavāda system has greatly influenced the system of Buddhas, the contemporary of Lord Mahāvīra and speciaily it has made an implicit influence on the doctrine regard. ing the Nirvana of Buddha. When Lord Buddha was questioned as to whether Tathāgata continues to exist after Nirvana he refused to make any reply (Thus those who have common sense never enter deep into the problem but they remain satisfied ) because in those days people were made to understand that such problems of Metaphysics or those of greater importance, were beyond common human
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