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OUTLINES OF JAINA PHILOSOPHY
form of judgment, the expression is known as Syādväda. We can express the characteristics of an object from different points of view and these points of view are expressed by the word 'syāt.' As it is said: 'The judgment about an object possessing many characteristics is called 'Svadrāda.''1
The theory of 'Svādruīda' is also called ' Anekāntavāda' because the relativity of judgment is nothing but a relative judgment about an object that possesses indefinite aspects or qualities. In other words, the relative judgment is not possible unless the object for which that judgment stands, is anekāntātmaka Hence, the judgment that stands for an object possessing many characteristics (anekāntātınaka) is also known as Anekāntavāda. As it is maintained: 'In the term 'Svādvāda', the word 'svāt' expresses many aspects of an object, hence, Svādvāda' is called Anekāntavāda','2
Thus, the object itself is anekānta, i.e., the substratum of many characteristics. The judgment about the object is 'Syādvāda' because every characteristic is expressed with the word 'syāt'. This judgment is also called Anekāntavāda', since it expresses the object that possesses many characteristics. SEVEN-FOLD JUDGMENT
The object has been described as a possessor of indefinite characteristics. When we select one of the characteristics with its contrary aspect and judge it, this kind of judgment has seven forms, hence, it is called seven-fold judgment.3 The following are the seven propositions with reference to the concrete illustration of pot :1. Relatively the pot does exist. 2. Relatively the pot does not exist. 3. Relatively the pot does exist and does not exist. 4. Relatively the pot is indescribable. 5. Relatively the pot does exist and is indescribable. 6. Relatively the pot does not exist and is indescribable. 7. Relatively the pot does exist, does not exist, and is indescri
bable.
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1 A nekāntātmakārthakathanan syādtāłaḥ. Laghiyastrava-tikā, 62. 2 Anya-yoga-vyavaccheda-dvātrimsıkı, 5. 3 Pramāņa-naya-tattvaloka, IV, 14.
