"But never to this day have returned any who have gone to Álokákáśa."
Others hold moksha to be the abiding in the highest regions, the soul being absorbed in bliss, with its knowledge unhindered and itself untainted by any pain or impression thereof.
Others hold nine tattwas, adding "merit" and "demerit" to the foregoing seven,—these two being the causes of pleasure and pain. This has been declared in the Siddhánta, "Jíva, ajíva, puṇya, pápa, ásrava, saṃvara, nirjaraṇa, bandha, and moksha, are the nine tattwas." As our object is only a summary, we desist here.
Here the Jainas everywhere introduce their favourite logic called the sapta-bhaṅgí-naya,[94] or the system of the seven paralogisms, "may be, it is," "may be, it is not," "may be, it is and it is not," "may be, it is not predicable," "may be, it is, and yet not predicable," "may be, it is not, and not predicable," "may be, it is and it is not, and not predicable." All this Anantavírya has thus laid down:—
1. "When you wish to establish a thing, the proper course is to say 'may be, it is;' when you wish to deny it, 'may be, it is not.'
2. "When you desire to establish each in turn, let your procedure likewise embrace both; when you wish to establish both at once, let it be declared 'indescribable' from the impossibility to describe it.
3. "The fifth process is enjoined when you wish to establish the first as well as its indescribableness; when the second as well as its indescribableness, the occasion for the sixth process arises.
4. "The seventh is required when all three characters are to be employed simultaneously."
Syát, "may be," is here an indeclinable particle in the form of a part of a verb, used to convey the idea of indeterminateness; as it has been said—
"This particle syát is in the form of a verb, but, from its being connected with the sense, it denotes indeterminateness in sentences, and has a qualifying effect on the implied meaning."