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definite statement regarding the eternality of the soul from the stand-point of substance or about the fleeting nature of the soul from the stand-point of form, he uses the term Syat to continuously keep before his mind the different qualities of the object appearing from different angles. If he forgets this fundamental truth, he would be a prey to Ekanta, whioh prevents the attainment of true knowledge. It is thus evident that the doctrine of Syād-vāda is not a doctrine of doubts but is a right doctrine leading to oorrect and definite conclusions.
Some moderns call it a doctrine of roconciling all religions. Even this is incorrect. True that it accepts all the infinite Dharmas of an object without challenging or ignoring the existence of any one of them and therefore to call it a doctrine of reconciliation of all Dharmas of an object is a recognition of its merit and not a demerit. But it is sheer untruth to state in the name of Syād-vāda that all religions based on Ekānta-vāda lead to salvation. It is imputing a demerit to Syād-vāda rather than recognising its merit. The difference between the darkness and the light is the difference between Ekānta-vāda and Anekānta-vāda. On finding the similarity in outward practices and in certain
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