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thinkers point out that the theories of the other schools of Philosophy being but partial views of the comprehensive reality, are naturally at variance with each other; and that they would find their final reconciliation in the Syad-vada. In short, the Jainas would not object to the admissibility of any theory of the other schools of Philosophy, provided it is qualified by a “Syat.”
Let us now examine the standpoints of the Syad-vada regarding some of the theories of the Indian systems, in light of what we have stated above. With respect to the ultimate Reality or substance, the Vedanta says that it is one, the Sankhya-Yoga says the Realities are two-fold viz., the Prakṛti or the ultimate material reality and the Purusas or souls which are many, while according to the Nyaya-Vaiseṣika the material atoms as well as the souls, as also Kala or time, Dik or directions are the ultimate Realities. In a way, it may be said that so far as the number of the ultimate realities is concerned, the Vedanta takes a strictly monistic, the Sankhya, a dualistic and the Nyaya, pluralistic view and each of these Schools opposes the others. The Jainas would say that each of these views is correct to a certain extent and each suffers from onesided partiality. They point out that if by
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