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but in my humble opinion these different ways of expressions (Bhangas) do not represent the doctrine of seven-fold predications rather it is only a prior state. Here, these ways of expressions are framed on the number of atoms in aggregates. Secondly, this discussion may be a later interpolation because in Tattvārtha Sūtra and its auto-commentary, this concept of seven-fold predication is absent. Thirdly, it is also clear that neither in Bhagavati Sūtra nor in the Tattvārtha Sūtra and its auto-commentary, the theory of seven-fold predication is systematically presented in its logical form, with number of predications as seven and only seven. For the first time in Siddhasena Divakara's Sanmatitarka, this theory of seven-fold predication is logically presented. After that in Apta-mimamsa of Samantabhadra (c. 5th), Sarvartha-siddhi of Pujyapada (c. 6th), Pañcāstikāya (14) and Pravacanasāra (2/23) of Kundakunda (c. 6th A.D.) and some other later works of this period, this doctrine of seven-fold conditional predication has been discussed in detail.
In general, there are only three types of our linguistic expression - affirmation, negation and inexpressibility. On the basis of these three fundamental ways of linguistic expressions and their combinations mathematically only seven predications are possible neither more nor less. In order to show the conditionality or relativity of these seven-fold predications Jaina Ācāryas put a qualifying mark before each of the predication / statement, so that the affirmation or negation or even inexpressibility of predication may not be taken as absolute. This qualifying mark is the word 'Syat' which being put before every predication, removes the every possibility of uncertainty and indefiniteness of the predication and make the predication conditional as well as relative. The seven-fold conditional predications are as follows:
187 Jainism and its History
