________________ Pancastikaya-samgraha non-permanence, and indescribability - corrupt the nature of the reality while the use of the word 'syad' (conditional, from a particular standpoint) to qualify the viewpoints makes these logically sustainable. Acarya Samantabhadra's Svayambhustotra: अनवद्यः स्याद्वादस्तव दृष्टेष्टाविरोधतः स्याद्वादः। SART 7 RIIGIGI Face T i gaRIRIIGIG: 11 (78-3-836) O Supreme Sage! Being qualified by the word 'syad' (meaning, conditional, from a particular standpoint), your doctrine of conditional predication (syaduada) is flawless as it is not opposed to the two kinds of valid knowledge (pramana) - direct (pratyaksa) and indirect (paroksa). The wisdom propounded by the others, not being qualified by the word 'syad', is fallacious as it is opposed to both, the direct as well as the indirect knowledge. Realities of bondage and liberation, causes of these, attributes of the soul that is bound with karmas and the soul that is liberated, can only be incontrovertibly explained with the help of the doctrine of conditional predication (syaduada), certainly not by absolutist (ekanta) views. Syadvada and kevalajnana are the foundational facts of knowledge. The difference between the two is that kevalajnana is the complete and allembracing knowledge of the reality while syaduada is the conditional predication of the individual propositions of the knowledge obtained in kevalajnana. Kevalajnana is the direct experience and syadvada is its indirect expression. All scriptural-knowledge (srutajnana) is syaduada. Acarya Samantabhadra's Aptamimamsa: स्याद्वादकेवलज्ञाने सर्वतत्त्वप्रकाशने / 9G: HEIGHT LEG Jatropria da II (804) Syadvada, the doctrine of conditional predication, and kevalajnana, omniscience, are both illuminators of the substances of reality. The difference between the two is that while kevalajnana illumines directly, syaduada illumines indirectly. Anything which is not illuminated or expressed by the two is not a substance of reality and hence a non-substance (avastu). @ @ . . . . . . . . . . XXIV
