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( 187 )
Paramattha is true because of indicating the true characteristics of realties :
Duve saccāni akkhäsi Sambuddho vadatam varo. Sammutim paramatthañca tativam n' ūpalabbhati. Paramatthavacanam saccam dhammānam tathalakkhanarh68
On the other hand, it is also said that there is only one truth, not second ( ekan hi saccam na dutiyamatthi ).67 This contradictory statement appears to give the impression that even in Buddhism the nature of things is considered through some sort of relativistic standpoint which is similar to the theory of Nayavada of Jainism,
Buddhism was aware of the conception of the Nayavāda of Jainism, since the Anguttara Niki ya refers to the several Pacceka saccas ( individual truths ) of the several Recluses and Brāhmanas. If it is so, the conception of Paccekasacca ( Partial truth ) of Buddhism is definitely influenced by the Nayavada of Jainism. There is no doubt that Jainism founded this theory earlier than Buddhism. 3. The Theory of Syādvāda
We have observed in our discussion on Nayavada that it is not an absolute means of knowing the nature of relaity. The further examination of truth is attempted by the theory oi Condtional Dialecitc or Syadvada. The Nayavāda is analytical in character, while the Syadyāda is a synthetical in method. The latter investigates the various standpoints of the truth made possible by naya and integrates them into a constent and comprehensive synthesis. Dasgupta describes the relation between these two methods as follows: "There is no universal or absolute position or negation, and all judgements are valid only conditionally. The relation of the naya doctrine with the syūdvada doctrine is, therefore, this, that for any judgement according to any and every naya there are as many alternatives. as are indicated by Syadvada. 69"}
The prefix Syāt in the Syadvāda represents the existence of those characters which, though not perceived at the mom
