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JAINA LOGIC
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father at one and the same time; and still some may declare it impossible for a man to be a father and a son simultaneously. This fallacy is not quite so obvious in other cases, and is a fruitful source of much misunderstanding. Two seemingly contrary statements may be found to be both true, if we take the trouble of finding out the two points of view from which the statements are made. Seven classes of points of view are noted. They are: 1. syad asti: A is. 2. syan nasti: A is not. point of view of a clock:
A rose is:
3. syad asti nasti: A is and is not. A rose is and is not, as in 1 and 2:
A rose is not, from the
4. syād avaktavya: from a certain point of view it is impossible to describe A; e.g. from the point of view of integral calculus it may be difficult to describe a rose:
5. syad asti cha avaktarya: A is, and it is impossible to describe A. This is a combination of 1 and 4:
6. syan nasti cha avaktavya: A is not, and it is impossible to describe A. This is a combination of 2 and 4;
7. syad asti cha nasti cha avaktavya: A is and A is not, and it is impossible to describe A. This is a combination of 1, 2, and 4.
From these seven modes of expression the system derives also its second name: sapta-bhangi, 'sevenfold system of logic.'
SYLLOGISM
The Jaina syllogism, like that of Gautama's Nyāya, but unlike the syllogism of Aristotelian logic, consists
