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Gautamasvāmī. So, Gautama the rule is knowledge. This one is for both knowledge and ignorance.2"
In the passage of the Bhagavatīsūtra mentioned above, there is a germ of syādvāda. The passage further says -
Goyamā appaņo āditthe āyā, parassa āditthe no āyā tadubhayassa āditthe avvattavvas ātā ti ya ņo ātā ti ya iti.
If you ask, Gautama, then soul is, in other sense, the soul does not exist; but if both are asked, it is inexpressable - soul can be explained in both ways.3"
As far as we know this is the earliest references to syādvāda; but in this conception there arc only three propositiuns which can be rendered as asti (affirmation), nāsti (negation) and avaktavya (indescribability) Gradually, in course of time, these three original propositions came to be known as mūlabharga, particularly when the syāvāda developed into seven fold propositions in the Pravañanasāra and Pañcāstikāya - Kundakunda belonging to the 1st or 2nd century A.D.
In his commentary also Devanandī has only mentioned three propositions which are sat (affirmation), asat (denial) and avaktavya (indescribability) and not the sevenfold propositions as described by late logicians.
Among the other Jaina Āgama texts, in the Sūtrakrtānga Niryukti, the reference to the Syādvāda is found.
After the period of canonical speculation, came the age of systematization in the 1st or 2nd century A.D. This is the age of Umāsvāti and Kundakunda. Umāsvāti (1st or 2nd century A.D.) makes no mention of the Syāvāda, and not to speak of its seven propositions. In his Tattvārtha-sūtra (V.32). he, for the first time, refers to the principle of Relativity or Anekānta in his sūtra.
arpitānarpita-siddheḥ (TS. V.32)
which means-' the contradictory views are established (arpita) from different points of view.' Pūjyapāda Devanandī or Jinendrabuddhi
TALİ UŞI SHUT-, 2008
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