________________
AN EPITOME OF JAINISM. being (fa) and non-being (fam) cannot, at the same time, belong to one thing.
would be of as undeter
minate cha
doubt or diffidence 15
II. And to speak of the seven predicaments which have been determined to be as Knowledge so many and such if they really be so many in number and such-and-such in character, racter as then they must as the Jains teach exist in either of their modes of suchness (24) and unsuchness (a) at one and the same point of time. If it were so, it would follow that because of the indefiniteness as desiderated to be expressed in their being as such and not-being as such at the same moment of time, the knowledge of the -same would be also equally indeterminate like diffidence or doubt for which reason it cannot be held as a true criterion of right knowledge
III If the Jains contend here that the
The Know
ledge, the thing itself being instinct with multiplicity and
versatility of modes or aspects ( अनेकान्त स्वभाव )
knowabilities and, the knowing subJect all being inde terminate
is really of determinate character as such and
in them- the knowledge of the thing, therefore, both
selves, the
Syadvada as being and non-being, cannot be non deter
cannot be a
source of minate and consequently non-authoritative
valid know
ledge like that of doubtful knowledge, Shankar
140
