Substantiation of the Doctrine of Relativism

(Doctrine of Qualified Assertions, Syādvāda) Septadic Predication (Sapta-bhangī)

The Sanskṛta term ‘Syāt’ is an indeclinable word. It implies complete devoidance of absolutism and, hence, it means ‘in some respects’, or ‘on some account’ etc. For example, the living being is permanent in some respects and non-permanent in some respects etc.

The doctrine indicates that it aniticipates the seven-fold predications (Saptabhanga) and standpoints (Nayas). It is the determinant of the acceptable and non-acceptable.15

Elaboration of the Septadic Predicationism

The septadic predication is defined as the consistent (with respect to organs of knowledge), affirmative and negative options about any entity under enquiry. The seven-fold predications are:

(1)Syāt-asti Jīvah : The living being exists (with respect to the living being).

(2)Syāt nāsti Jīvah : The living being does not exist (with respect to the non-living entity).

(3)Syāt asti-nāsti Jīvah : The living being exists in some respects and does not exist in some respect (with respect to dual aspect).

(4)Syāt Avaktavyo Jīvah : The living being is indescribable / inexpressible.

(5)Syāt asti-avaktavyo Jīvah : The living being is and is indescribable / inexpressible.

(6)Syāt-nāsti-avaktavyo Jīvah : The living being does not exist and it is indescribable/ inexpressible.

(7) Syat-asti-nasti-avaktavyo Jīvah : The living exists, does not exist and is indescribable/ inexpressible.

The living being is ‘in the form of existence’ only with respect to its own substantivity, location, time and mode. The living being does not exist with respect to the alien tetrad of substantivity, location, time and mode. The living entity is ‘in the form of existent and nonexistent’ with respect to its own and alien tetrad.

With respect to simultaneous application of own and alien tetrad, the living being is indescribable. The living being is existent as well as indescribable with respect to own tetrad and (linguistic) inability to tell both the qualities simultaneously.

Similarly, the living being is non-existent as well as indescribable with respect to alien tetrad and (linguistic) inability to tell both the qualities simultaneously. The living being is existent and non-existent and is indescribable with respect to own and alien tetrad and (linguistic) inability to tell both the qualities simultaneously.

In this theory, the first predicate or option has the prominence of is-ness or existence. Hence, the rest of the six predicates are secondary. Similarly, the second predicate has prominence of non-existence. Hence, the rest of the six ones will be secondary. Similar elaborations may be understood in case of other predicates.

Q. Why there are only seven predicates ?

A. The disciples have only seven types of questions.

Q. Why the disciplies have only seven types of questions ?

A. It is because the aphorism contains the term ‘Praṡna-vaṡādeva’ (due to questions by the disciple).

Q. Why there are only seven questions about an entity ?

A. It is because there are only seven kinds of inquisitiveness.

Q. Why is it that there are only seven kinds of inquisitiveness ?

A. It is because there are only seven kinds of attribute of an entity under question (or doubt).
This practice of seven-fold predication is not devoid of objectivity as it is due to these seven-fold predications only that one learns accurately about the entity and, later, one has the propensity for acquiring it.

That is why, the noted Jaina logician Akalanka deva has termed this
seven-fold predicationism as ‘Syad-vada-mṛta-garbhim’ or the producer of nectar.

Q. It is not possible to have two contradictory qualities like hot and cold touches in an entity. Whatever is eternal, can not be non-eternal. This will, otherwise, lead to chaos.

A. This is not so. The statements are made aspectwise. The time the living being is eternal substantively, it is also non-eternal modally at the same time. If the living being is not eternal, how it can have rebirth ? And if the living being is not non-eternal, how it can have the destmction of human mode and origination of celestial mode ?

All the believers in Sacred traditions or God admit the rebirth of the living being and destruction-cum-origination of different modes of existence. Thus, many contradictory attributes / properties can exist in the same entity with relativistic style. There is no real contradiction here. For example, an individual has two opposing attributes in the form of friend and a foe simultaneously. He is enemy of someone while he may be friend of someone at the same time.

Q. If the multiple predication principle is applied to the principle itself, the second predicate will turn out to be absolute and further, there will be flaw of infinite regression in the process.

A. The multiple predication principle has also the aspectwise descriptions with respect to the organs of knowledge and standpoints. Further, there are multi-pronged options even in absolutism.

Both-the absolutism and non-absolutism have two varieties each:

 Thus, we have.

• (a)wrong absolutism, right absolutism, and
• (b)Right non-absolutism, wrong non-absolutism.16

Right Absolutism :

The right absolutism takes into account a part (or an aspect) of an entity detailed by the organ of knowledge with respect to a standpoint coupled with reasoning. For example, the living being is pure with respect to the ideal standpoint. Alternatively, the living being is impure (defiled) with respect to empirical (real) standpoint. Both the statements are correct and they represent right standpoints.

Wrong Absolutism :

The wrong absolutism takes into account only one of the aspects of an entity while discarding all other aspects of it. For example, an entity is totally momentary only or it is totally eternal only. This is a wrong absolutism.

Right Non-absolutism :

The right non-absolutism takes into account the many mutually opposing attributes of an entity consistent with proper reasoning and scriptures. For example, the living being has many attributes.

Wrong Non-absolutism :

This wrong non-absolutism means conceptualisation of many attributes of an entity as wrong by assuming the nature of the entity as void devoid of its existential and non-existential characteristics. In other words, the wrong non-absolutism is the past time of speech devoid of any meanings.
Out of these four, the right absolutism is called ‘standpoint’ (Naya) and the right nonabsolutism is called ‘Valid organ of knowledge’ (Pramāṇa).

If the non-absolutism is assumed as multiple predication only and the absolutism is completely anulled, there will be loss of nonabsolutism in the absence of right absolutism like the absence of tree in the absence of its parts like branches, roots, shoots etc. Similarly, if only the absolutism is assumed, there will be the loss of other concomitant attributes of the entity and the entity itself will be negated. It is said in Svayambhū Stotra,

It means that the multiple predicationism is also a form of non-absolutism as it is proved by the organs of knowledge and standpoints. The non-absolutism is in the form of non-absolute with respect to the organs of knowledge and it is in the form of absolute with respect to the intended standpoint.
In the disciplinary teachings of the Enlightened Jinas, there are three entities mutually consistent with each other:

“O, Ford, the three entities – standpoints, living beings and seasons are mutually consistent with each other despite their inconsistencies. They have become consistent due to your supreme power. Many other deeds were also accomplished due to many of your divine prodigies”.

In other words, the verse indicates that though the standpoints of idealism and realism, substantivity and modality etc. seem to be contradictory with each other but because of the precept of aspectism, in some respects or relativism, they are anticipatory of each other and,hence, become mutually non-contradictory.

This is the glory of your commandments not found anywhere else. The in-bom enemies like mongoose and serpent, lion and deer and other beings become affectionate towards each other leaving their innate enmity in your holy assembly.

Just as the six seasons of the year are mutually contradictory and never occur simultaneously, still whenever the Jinas meditate or hold their holy assembly, the flowers and fruits of all the six seasons grow there simultneously. May the Jaina discipline (of this type) always be alive and victorious.