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and is intended for making a distinction between what is to be avoided and what is to be striven after. Now, if a thing is ab. solutely existent ( and not in some respects', as the Jainas say), it will exist at all times, in all places and in the entirety of its nature. No one would, at any place; on any occasion or in any way, feel inclined to. wards it or would like to recede from it, actuated by a desire to appropriate it or an intention to avoid it. Because with respect to what is already attained ( as an eternally existent fact), the questions of appropriation
or avoidance do not arise."
The Bhāmati indicates the indirect utility of the method of Syādváda in the attainment of true knowledge, in this way:
“What, however, is said to exist only at some place, in some respects, at some time and in some manner, -48 for instance the world of our empirical experience, has only & practical existence, not the real existence, ( the world of our empirical experience, as revealed by the Syad-váda, acoording to Vachaspati, cannot be said to have real existence ) as the view otherwise cannot be supported by reasons. (The Syad-váda,
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