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Jaina Perspective in Philosophy and Religion
things are existent as well as non-existent. The predicate of 'inexpressibility' stands for the unique synthesis of existence and non-existence and is therefore 'unspeakable' (Avaktavya ). These three predicates, 'existence', 'non-existence' and the 'inexpressible' make seven propositions. These seven predicates are thus the seven exhaustive and unique modes of expression of truth.
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It is wrong to charge the theory of Syadvada with the fallacies of self-contradiction, undeterminism, doubt, uncertainty or abandoning original posititon in describing the Avyaktam, Infinite Regress, Confusion, Vaidhikarana etc. It is also wrong to confuse the pragmatic and pluralistic-realistic attitude of Syädvada with either Pragmatism of Messrs. James-Dewey-Schiller or with the subjectivistic relativism of the Sophist or with the relative absolutism of Whitehead or Bodin or with Einstienian relativity except in the most general attitude. Pyrroh's prefixing every judgement with a 'may be' must not be identified with Jaina 'Syat', for the former degenerate into agnosticism or scepticism, where as there is no room for any scepticism whatsoever in Jainism. Scepticism means in the minimum, absence of any assertion, whereas Syadvadins always assert, though what they assert are alternatives - each being valid in its own Universe of Discourse, which controls the interpretation of every word. This is the logic of Relatives.
Although, I have tried to designate Anekantavada as theory of non-absolutism in thought, while Syādvāda as the doctrine of non-absolutism in specch, both of them are used
1. For a detailed criticism of these charges, see, Jaina Darśana (Syadvada Special Number), Vol. II, Nos. 4. 5; Jaina Darśana of M, K. Jaina (Syadvăda-mimāmsa), pp. 549-622.
2. Bool: Laws of Thought, p. 166.
3. Mitra, A. C.; Deductive Logic, pp. 198-200.
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