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A SOURCB-BOOK IN JAINA PHILOSOPHY
predicational school called saptabangi, is not a later development presented by the ācāryas. Dalsukh Mālavaņiā 1 says that
(1) The syādvāda doctrine is based on the predication of affirmation and negation.
(2) From the combinations and permutations of the two propositional forms, we get other predications,
(3) The primary predicatons of affirmation and negation give rise to the possible logical combinations for the sake of presenting other forms of predications. Each predicational form must have its own view point. Each predicatonal form is accepted and is proved. It is valid from a particular point of view in a particular universe of discourse.
(4) The word “syāt” has been prefixed to every predicational form for the sake of expressing the implication of the point of view.
Therefore, this theory is called Syādvāda'.
On the basis of these considerations it is clear that the syāt is used for connoting a point of view or a specific situation. When this point of view is clear, the word 'syāt need not be used. But when it is implied, the word 'syāť has been used. Therefore, the word “syāt has a preference to the point of view or the context in a particular situation in the background of the other situations as a rational presentation.
(5) The third predicational form is "avaktavya" inexpressibility. Some Jaina philosophers have made it the fourth predication. But in the Agama literature, this predication has not got the fourth place. It is worth considering, how and when the predication of "avaktavya" was given the fourth place; and who gave it.
O In the seven-fold predicational forms, there must be seven predications including the affirmation and negation, neither more nor less. Therefore, the doctrine of seven-fold predications has its roots in the Āgamas. In the case of the predications regarding the nature of the molecules with three place units and in the case of more place
1 Agama yug kā Jaina darśana, (Hindi), pp. 112-113
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