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Thus 'syād' term is the indicator of the relativity of the language."
The word 'syāt' is necessary for the affirmation of the desired attribute by the exclusion of the undesired one. And this is why all the propositions, in order to be precise in meaning, should be accompanied by the use of the word 'syāt'. The proposition without such expressive use of 'syāt? should be understood to have that word implicitly. Thus the word 'syāt' has a double implication :
1. Negation without affirmation or affirmation without
negation is not possible. . . 2. The generic attribute (continuity or the universal)
and the specific attribute (origination, cessation or the particular), both these are relative. We never experience cessation without continuity or the latter
without the former.'
The nature of a Reality or object is not omnigenous and so it exists in its own nature and does not exist in the nature of alien things,“ or, to be more exact, a real thing exists in its present modes and does not exist in its modes that have passed away or will come in the future. The cycle of origination and cessation goes on uninterrupted. The mode that arises, is the affirmation, whereas the mode that has passed away or is yet to arise, is the negation of the object. Affirmation and negation are thus simultaneous moments of the Reality.
Mahāprajña. Ekānt Mein Anekānta: Anekānta Mein Ekänt Ladnun: Jain
Vishva Bhārati Institute, 2001, p. 228. ? Nyāyakumudachandra. Ed. Mahendra Kumar Nyāyaśāstrī. Bombay: Mānikachandra Digambara Jain Granthmālā, 1938. part-II, p. 694. Syātkāramanterņa iştāniștayorvidhiniședhānupapatteủ. Acharya Mahāprajña. Anekānta: View and Issues. op.cit., p. 26. Saptabhangi Tarangini of Vimaldās. With the Hindi trans. Țākhurprasād Sharma. Gujarat: Shri Paramaśruta Prabhāvak Mandal, 1977, p. 11.
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