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sition 14) is a denial that you are stating a point of view different from the above e. g. if" asked whether his thesis (laddhi) is different from the three earlier points of view (tividhena bi na hoti ), he denies, it. Proposition (5) is a denial of the denials, e, g. if asked whether his thesis is to deny everything ( no no te ladhhi ti) he denies it. Thus he does not take his stand ( na tiffhati) on any of the logical alternatives (eka. smin pi pakkhe ).
Both these explanations show that the fifth proposition of Sanjaya's philosophy is the rejection of denial. Therefore only four propositions of the theory remain. They can be compared with the first four predications of the Syädvāda theory of Jainas:
(i) Syādasti (relatively it is ). (ii) Syānnāsti ( relatively it is not ). (iii) Syādasti nāsti (relatively it is and is not ). (iv) Syadavaktavya ( relatively it is inexpressible ).
Observing this similarity, several scholars like Keith® are Teady to give the credit to Sanjaya for initiating this four-fold predication to solve the logical problems. On the other hand, some savants like Jacobi think that in opposition to the Agnosticism of sa õjaya, Mahāvīrā has established Syādvada. Miyamoto asserts in his article "The Logic of Reality as the Common Ground for the development of the Middle Way" that Saijaya's" system is quite close to the Buddbist standpoint of the indescribable or inexpressible."97
These views are not quite correct. As a matter of fact, the credit should not go only to Sanjaya for the adoption of the four-fold scheme, since there were other schools of sceptics who also accepted a similar scheme. Silańka referred to four groups of such schools Kriyāyādins, Akriyāvādins, Ajñānavādins, and Vaineyikas. These are further sub-divided into 363 schools based on purely the nine categories (nava padārthas ) of Jainism.98 These schools were mainly concerned with four quesitions. They are as follows:
