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(202) although there are also traces of the influence of the seven-fold formula of the Jainas, Such formulas, it must be remembered, were commonly accepted at that time by teachers with different attitudes. Nigantha Nātaputta and Syādvāda in Pāli Literature
The Pali Canon considers Anekantavada or Syadvada a combination of both Uccedavāda and Sassatavāda. As we have already mentioned, Buddhaghosa was of the opinion that Nigantha Nātaputta presented his views in contradictory ways, 108 We have seen how this was due to the fact that Buddhaghosa could not understand the real nature of Syadvada.
We know that Jaina Philosophy considers problems neither by absolute eternalism nor absolute nihilism, but erernalismcum-nihilism. Apart from the confusion regarding Sassatavada and Uccedavada, there are no explicit references to Syadvada in the pāli Canon. The absence of direct references does not mean that the Syadváda conception was not a part and parcel of the doctrines of the Nataputta at that time. This conclusion is further strengthened by the fact that Buddhist books appear to be aware of some characteristics of Syadváda, which might have belonged to the tradition of Pārsvanatha.
In the course of a discussion, the Buddha says to Saccaka, who was a follower of the Parávanātha tradition and converted later to the Nataputta's religion, that his former statement is not keeping with the latter, nor the latter with the former (na kho te sandhiyati purimena va facchiman pacchimena vā purimam). 109 Here attention is drawn to self-contradictions in Saccaka's statements. This might have been an early instance of adducing self-contradiction ( svälmavirodha ) as an argument against Syadvada. This has been an oft-repeated criticism against Syādvāda by opponents of different times.
Likewise in the course of a conversation held between Nigantha Nätaputta and Citta Gaha pati, the latter blames the former for his self-Contradictory conception. He says; If your former statement is true, your latter statement is false, and
