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ન વોનોમે વિરોધ ની પ્રતીતિ હોતી હૈ । સ્વભાવ મે વિરોધ નહી હોતા, નિર્ सापेक्षता के द्वारा इनके विरोध का परिहार किया जाता है ।
5 स्यादवाद के सदर्भ मे वैज्ञानिक सापेक्षवाद का अध्ययन बहुत ही महत्वपूर्ण है।
ઇ સાહ્યિંળી વિશેષજ્ઞો ને સ્વાાવ ળી સપ્તમની ને સાહ્યબી (statistics) सिद्धान्त के आधाररूप में प्रस्तुत किया है । इस विषय मे प्रो० PC Mahalanobis का लेख વડુત माननीय है । उसका कुछ प्रश इस प्रकार है
ssion
I should now like to make some bief observations of my own on the connexion between Indian-Jaina views and the foundations of statistical theory I have already pointed out that the fourth category of syadvada, namely, avaktavya or the "indeterminate" is a synthesis of three earlier categories of (1) assertion ("it 18"), (2) negation ("it is not"), and (3) assertion and negation in succeThe fourth category of syadvada, therefore, seems to me to be in essence the Qualitative (but not quantitative) aspect of the modern concept of probability Used in a purely qualiative sense, the fourth category of predication in Jaina logic corresponds precisely to the meaning of probability which covers the possibility of (a) something existing, (b) something not-existing, and (c) sometimes existing and sometimes not-existing The difference between Jaina "avaktavya" and "probability" lies in the fact that the latter (that 18, the concept of probability) has definite quantitative implications namely, the recognition of numerical frequencies of occurrence of (1) "it 18", or (2) "it is not", and hence in the recognition of relative numerical frequencies of the first two categories (of "it is" and "it is not") in a synthetic form It is the explicit recogition of (and emphasis on) the concept of numerical frequency ratios which distinguishes modern statistical theory from the Jaina theory of a syadvada At the same time it is of interst to note that 1500 or 2500 years ago syadvada seems to have given the logical background of statistical theory in a qualitative form
Secondly, I should like to draw attention to the Jaina view that "a real is a particular which possesses a generic attribute" This is very close to the concept of an individual in relation to the population to which it belongs The Jaina view in fact denies the possibility of making any predication about a single and unique individual which would be also true in modern statistical theory
