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Introduction : (11) contemporary language-analysts and tried to solve these questions empirically. He maintained that when the metaphysical questions fail to be answered empirically, it is better to keep mum or remain silent. Mahāvīra also gave clear instruction to his disciples that they should adopt the method of analysis (vibhajyavāda) only to solve the fundamental as well as the practical questions. They should not make any statement of an absolute nature." The Buddha also called himself a believer in the method of analysis (vibhajyavādin).
The famous Buddhist scripture Anguttaranikāya presents four method of answering any question - (i) Ekārsavāda(categorical)- to answer a question with one-sided or absolutistic view; (ii) Vibhajyavāda (analytical method)- to answer a question by dividing or analysing its various aspects relatively; (iii) Pratipraśna (method of counter-questions) - instead of giving direct answer putting a counter question; (iv) Avyākstavāda (method of inexplicability)- to declare that the question is not describable or worth answering. '? The Buddha, with reference to the metaphysical questions, adopted mainly the method of avyākstavāda and vibhajyavāda. Mahāvīra also to some extent, accepted both these methods. With the latter Buddhist philosophers, however, the inexplicability (avyākrtavāda) became the end and the analysis the mean; the result was Nihilism (Sünyavāda). But the latter Jaina philosophers from this very method of analysis developed Syādvāda (Doctrine of qualified assertion or Relativism) and Saptabhangi' (Doctrine of Seven-fold predications) in which the avyākstavāda (inexplicable) became one of the predications (bhanga) as an avyākṣta-bhanga (indescribable predication). Along with it the "inexplicability' was also accepted in relative terms. Not only this, the Jaina masters synthesised the one-sided method of answering (ekārśavāda) and incorporated it under their theory of Syādvāda. We would of course, discuss latter on in the relevant context that as to how the elements of contemporary linguistic-analysis were already present in the Jaina theory of Syādvāda and Nayavāda (theory of view-points), but presently as an introductory statement it can be mentioned that the seeds of contemporary language-analysis were present even in the sixth century B.C. in the Buddhist and the Jaina traditions. The literal meaning of vibhajyavāda is analytical method. In both Jaina and the Buddhist traditions, vibhajyavāda culminated in the theory of Syādvāda (Relativism)
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