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Padmarajah then says : "the entire argument, from the Buddhist side, may be said to have been grounded on the basic truth of the fundamental Buddhist dictum : "It cannot be right to affirm and deny a thing at once, affirmation and denial being mutually contradictory,"188
Likewise the same arguments are found in the Vijkaptimatratasiddhitika According to that, both the affirmative and Degative aspects cannot exist in one thing.134 Evaluation
To sum up, in very ancient days there was a three-fold or four-fold common predication to satisfy the burning philosopical questions of 'mind. Pali. as well as Jain Prakrt literature, mention them as Scepticism or agnosticism, The Anekāntavada (non-absolustic standpoint ) which strives to incorporate the truth of all systems, has two main organs that of Nayavāda (the doctrine of standpoints), and Syadvada ( the dialectic of conditional predication ). The whole theory is more renowned by the name of Syädvāda and its apprehenders are called Syādvadinah or Jainas.
The nature of reality is the main problem of philosophy. On the basis of Syādvada the Jainas established the dual character of reality. In the medieval period of logic the non-Jaina philosophers, especially the Buddhists, such as Nāgārjuna, Dharmakirti, Prajñākara, Arcața, Sāntarakṣita and Jitāri attacked the theory and blamed the Jainas for several defects and ultimately called their theory Mithyävada and Jalmakalpita,
The Jaina philosphers tried their best to explain the theories which these critics held to be defective. Akalarka ( 720-780 A. D. ), who can be hailed as the propounder of the Jaina logic, answered the opponent' arguments. The entire Jaina tradition appears to have more or less followed him in their endeavours to refute the objection brought agajnst Jaina conceptions.
The main arguments of the Buddhists to reject the Syādvāda doctrine, as we have already mentioned, is that the two
