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S.S. Yadav: Syadvāda: The Jain theory of Perception
resulting from bringing together the second and the fourth predicates in a complex expressed judgement.
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Syad Asti nästi - Avaktavyam - This predication gives a fuller and a more comprehensive picture of the thing than the earlier ones. It asserts existence, not-existence and inexpressibility. It brings out the inexpressibility of a thing as well as what it is and what it is not.
It is according to this doctrine of Asti-Nasti is elaborated by the Jaina logicians every fact of reality may be described according to four different conditions - Dravya, Kṣetra, Kāla and Bhāva - Nature of the substance, the place where it is, the time when it exists, and the characteristics intrinsically presented in it. Every object from its own Dravya or substance admits of an affirmative predication and looked at from the Paradravya, alien substance, admits of negative predication.
Thus there should be non-contradiction or ambiguity in the presentation of the composite predication of affirmation, negation and inexpressibility. This becomes necessary because the nature of the object and expression of the object in the form of language will possibly be different. Because words cannot express the full nature of the object of experience, so it becomes necessary to predicate the different aspent of nature from different points of view.
This theory of Syadvāda has been subjected to severe criticism from different quarters. It is blamed that Syadvāda is sceptical and non-commital in its attitude. With this agnostic and negative attitude there cannot have any dogma. But Radhakrishnan points out that "The Syadvāda doctrine is not inconsistent with the other views of the Jaina's. It is a logical corollary of the Anekantavāda. All that they say is that every thing is of a complex nature and identity in difference. The real comprehends and reconciles differences in itself""
8. Ibid, p. 302
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