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throughout the seven fold scheme of Syādvāda, the different occurrences of syāt point at different standpoints in different cases. Syāt in Syāt asti does not point at the same standpoint as Syāt in Syāt nāsti does. Now, although the third bhanga Syāt asti nāsti ca contains only one occurrence of Syāt we will have to analyse it as Syāt asti Syāt nasti ca and also keep in mind that the two occurrences of Syāt in this analysis do not point at the same standpoint. The same thing has to apply to our use of the modal operator M.'' He further Says, “we will have to use some special operator for indicating avaktavya. Just as we signify. It is not the case that, p by op Similarly, we could signify 'It is indeterminable whether p by \ p. Syādvāda Interpretation
Syādvāda, the judgements of Jaina are not merely subjective and idealistic but objective and real. It is realistic and, therefore, it is a kind of relativism. It is not Skepticism as others thought but a relative or conditional valid character of an object.37 The nayas appear contradictory in themselves which is not the case. These nayas depend on upādhibhed and various partial standpoints. The saptabhangī gives only the distinct aspects of the propositions. Irrelevant application or ignorance or misunderstanding of the doctrine may create contradictions in the nayas. 38 These nayas are the application of the doctrine to certain problems of philosophy.
A person may explore continuously, if he believes in the tenet of Syadvāda and many sided reality because he has to unfold the various aspects and attributes of an object and apply.
For an ordinary man, it is difficult to accept or establish the absolute truth. We cannot say that something is absolutely eternal or non-eternal (transitory). We are living in the world of confusions and contradictions. There would arise a great misconception if one does not judge the difference between empirical truth (Vyāvahărika or conditional) and absolute truth (paramārthika or ultimate).
The methods adopted by defining Syadvāda, it is charged that Syadvāda is a collection of partial truths. Of course it is true, but at the same time it can be said that it has a method which helps to reach the ultimate or absolute truth or nature of objects in our everyday life. One is expected to attain the absolute truth by being a universal observer.
It is quite right that reality of the statements depends upon the JARAT HETI 37701 – J19, 2004 -
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