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Doctrines of Jainism :: 49
(3) Statements of Syādvāda
In this way on the basis of Anekāntavāda or Syādvāda, while describing a thing seven possible statements or propositions or assertions, seemingly contradictory but perfectly true can be made in the following manner:
(i) Syād-asti, i.e., in some respects, it is; (ii) Syān-năsti, i.e., in some respect, it is not; (iii) Syād-asti-năsti, i.e., in some respect, it is and it is not; (vi) Syān-avaktavya, i.e., in some respect, it is indescrib
able; (v) Syād-asti, avaktavya, i.e., in some respect, it is and is
indescribable; (vi) Syān-nāsti, avaktavya, i.e., in some respect, it is not
and is indescribable, and (vii) Syād-asti-năsti, avaktavya, i.e., in some respect, it is
and is not and is indescribable. These seven propositions are formulated by the three expressions, viz., asti, nrāsti and avaktavya, the word syāt being common to all of them, and their combinations.
These propositions will be clear with the help of an illustration. For example, a man is the father, and is not the father and is both-are perfectly intelligible statements, if one understands the point of view from which they are made. In relation to a particular boy he is the father; in relation to another boy he is not the father; in relation to both the boys taken together he is the father and is not the father. Since both the ideas cannot be conveyed in words at the same time, he may be called indescribable: still he is the father and is indescribable; and so on.
Further, it may be noted that the seven propositions can be formulated in regard to the eternality and non-eternality, identity and difference, etc., of any object. The Jaina philosophers believe that these seven modes of predication together give us an adequate description of reality.
Moreover, it is obvious that the combinations of points of view cannot be more than seven as reality is open to seven
