THE SIGNIFICANCE OF SYAT Vishwa Shah
A Sanskrit word, “syat” is most often translated to mean “it may be,” perhaps, or perchance. It’s a word of doubt. Typically, that’s not something you want in religion. In Jain literature, however, this word is used quite often — but rather than denoting doubt, it expresses conditionality.
From the Basics In Pathshala, modern Jain texts, or even on Jainism’s Wikipedia page, you might find three core tenets of Jainism listed: Ahimsa (nonviolence), Aparigraha (non-possessiveness), and Anekantvad (non-absolutism). The first two are fairly self-explanatory, but the third has a depth that is often skimmed over. Also translated as “multiplicity of views,” Anekantvad has been interpreted in a variety of ways, ranging from moral relativism and religious tolerance to “an epistemological respect for views of others.”1 Despite some of its interpretations, references from Acharya Siddhasen2 and Acharya Haribhadra’s3 writings point to Anekantvad as a metaphysical doctrine, not a practical one. It is meant to operate where one is trying to understand the nature of truth, existence, and reality; it does not serve to justify everything. And while it may appear that the opposite of non-absolutism is relativism — the idea that if there isn’t just one truth, everything is the truth — further understanding of the doctrine indicates otherwise. Anekantvad asserts that “no philosophic or metaphysical proposition can be true if it is asserted without any condition or limitation.”4 In some ways, this implies the limitation of language1 to encompass the complete truth about the nature of existence. This is where the related doctrines of Nayavad and Syadvad come into play; the former outlines a method of analyzing different views while the latter 1 Ahimsā, Anekānta, and Jainism. (2004). India: Motilal Banarsidass Publishers. 2 Acharya Siddhasena Divākara: Vardhamana Dvātrimṣikā 6/2. 3 Dundas, P. (2002). The Jains. United Kingdom: Routledge. 4 Matilal, B. K. (1984). The central philosophy of Jainism. Philosophy East and West, 34(1).
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allows one to synthesize them.
What is Nayavad? The doctrine of partial standpoints, Nayavad recognizes that any statement we make is made from a specific and limited point of view. As formulated by Umaswati in the Tattvartha Sutra, there are five Nayas (standpoints).5 Here they are with examples of them applied to a plant: ◼ Naigama-naya: universally acceptable view (The plant is green.) ◼ Samgraha-naya: categorical view (The plant is a cactus.) ◼ Vyavahara-naya: practical view that assesses utility (The plant cannot bear fruit.) ◼ Rijusutra-naya: linear, time-based view (The plant is dying.) ◼ Shabda-naya: verbal view that names it (The plant is a seedling.) In common discussion, seven Nayas are presented; the two additions are subcategories of Shabda-naya. Broadly speaking, however, the Nayas can be categorized into two categories: the first two fall into Nishchay-naya (absolute view) and the rest into Vyavaharnaya (relational).
What is Syadvad? Syadvad is derived from two words, syat, and vad (doctrine). It’s a logical doctrine of “conditioned predication” — think truth tables, but slightly more complicated. In this logical system, there are not two, but three basic values: true (t), false (f), and inexpressible (x). In total, there are seven possible truth values based on combinations of these three, shown in the table on the next page.1 5 Doshi, M. (2007). Tattvārtha sutra. United States: Federation of Jain Associations in North America.
