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Jaina Theory of Multiple Facets of Reality and Truth such pairs of correlatives, or rather, apparently contradicted attributes serving as predicates of syādvāda; e.g. universality (sāmānya) and particularity (višeșa), transience (nāśitva) and perpetuality (nityatva), similarity (sadssatva, sādrśya) and diversity (virūpatva), expressibility (vācyatva) and inexpressibility (na-vācyatva, avācyatva).
Take for example a pair of universality and particularity, statement in seven-fold formula can be illustrated as follows: (1) syāt sāmānyam, (2) syād visesam, (3) syād ubhayam, (4) syād avaktavyam, (5) syād sāmānyāvaktavyam, (6) syād višeșāvaktavyam, (7) syāt sāmānya-viseșaavaktavyam. In this case, particularity (visesa) signifying difference is understood as negative. However, if the particularity is held as primary, and the universality as secondary, the former is considered as affirmative and the latter negative. The same argument is applicable to the remaining attributes as mentioned above. Thus there takes place only a set of seven propositions with regard to each attribute predicated of an entity. (PNT IV, 37-38)
The above argument shows the constructural and logical ground on which the number 'seven' stands, and next its generative ground is shown as follows:
The 'seven-foldness' of formulae is derived from that the question (paryanuyoga) is of seven kinds in respect of each mode; the number 'seven' of the questions is because curiosity (jijñāsā) from which mode springs is of seven kinds; the number 'seven' of the curiosities is derived from the seven number of doubt (samdeha) giving rise to them; and the doubt is of seven kinds because character of thing (vastu-dharma) with regards which doubt arises is seven in number. As is shown in a series of character of thing'-'doubt'-'curiosity' - question''proposition', the number of proposition expressive of cognition seeks its generative foundation in the metaphysical structure of the Jaina doctrine. (PNT IV, 37-42; SBT pp.1-7)
Statement in seven-fold formula is, in reference to each formula, divided into two: one is complete statement (sakalādeśa) and the other is partial statement (vikalādeśa) (PNT IV, 43) The former is a set of propositions based on the right knowledge (pramāna-väkya), while the latter represents a set of propositions based on particular points of
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