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*
Introduction
Syadvada, the doctrine of the relativism of judgments states that all actual and possible assertions in regard to an object are relative and therefore conditionally true or false. An individual's judgement about a thing or event need not only be valid for anyone other than the subject himself, but is also conditioned by its relationship to a point of space and time, and by its mode and substance.
Pramana or complete judgement describes the object in the phenomenal world with all its possibilities which are stated by the Jainas1 and 2 as follows:
(i) May by, it is (Syädasti);
(ii) may be, it is not (Syan-nasti);
(iii) may be, it is and it is not at different times (Syad-asti-nasti); (iv) may be, it is and it is not at the same time which means that it is indescribable (Syad-avaktavya);
(v) may be, it is and yet indescribable (Syad-asti avaktavya);
(vi) may be, it is not and also indescribable (Syan-nasti avaktavay);
(vii) may be, it is and it is not also indescribable (Syad-asti-nasti avaktavya).
1.
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Syadvada Theory of Jainism in Terms of a Deviant Logic*
2.
FILITA BHARUCH AND R.V. KAMAT
Indian Philosophical Quarterly, Vol. XI, No. 2, April 1984.
S. Radhakrishnan : Indian Philosophy, Vol. I, pp. 298-308 (George Allen and Unwin Ltd., London, 1977).
S.L. Pandey Whither Indian Philosophy, pp. 49-61, (Darshana Peeth, Allahabad, 1978).
