disarm and bound its applicability to certain context and persuade the opponent of aspects not considered. According to Charitrapragya, in Jain context syadvada does not mean a doctrine of doubt or skepticism, rather it means "multiplicity or multiple possibilities". Syat in Jainism connotes something different from what the term means in Buddhism and Hinduism. In Jainism, it does not connote an answer that is "neither yes nor no", but it connotes a "many sidedness" to any proposition with a sevenfold predication. Syādvāda is a theory of qualified predication, states Koller. It states that all knowledge claims must be qualified in many ways, because reality is many-sided. It is done so systematically in later Jain texts through saptibhaṅgīnaya or "the theory of sevenfold scheme". These saptibhaṅgī seem to have been first formulated in Jainism by the 5th or 6th century CE Svetambara scholar Mallavadin, and they are: Affirmation: syād-asti—in some ways, it is, Denial: syān-nāsti—in some ways, it is not, Joint but successive affirmation and denial: syād-asti-nāsti—in some ways, it is, and it is not, Joint and simultaneous affirmation and denial: —in some ways, it is, and it is indescribable, Joint and simultaneous affirmation and denial: —in some ways, it is not, and it is indescribable, Joint and simultaneous affirmation and denial: —in some ways, it is, it is not, and it is indescribable, Joint and simultaneous affirmation and denial: —in some ways, it is indescribable. Each of these seven predicates state the Jain viewpoint of a multifaceted reality from the perspective of time, space, substance and mode. The phrase syāt declares the standpoint of expression – affirmation with regard to own substance (dravya), place (kṣetra), time (kāla), and being (bhāva), and negation with regard to other substance (dravya), place (kṣetra), time (kāla), and being (bhāva). Thus, for a ‘jar’, in regard to substance (dravya) – earthen, it simply is; wooden, it simply is not. In regard to place (kṣetra) – room, it simply is; terrace, it simply is not. In regard to time (kāla) – summer, it simply is; winter, it simply is not. In regard to being (bhāva) – brown, it simply is; white, it simply is not. And the word ‘simply’ has been inserted for the purpose of excluding a sense not approved by the ‘nuance’; for avoidance of a meaning not intended. According to Samantabhadra's text Āptamīmāṁsā (Verse 105), "Syādvāda, the doctrine of conditional predications, and kevalajñāna