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substance we are to mean that which is the basis of all phenomenalities, then the Vedantic view that the substance is one is certainly right. But in consideration of the fundamental differences in their nature i. e., that between the conscious and the unconscious, a dualism between the psychical and the unpsychical realities is maintainable. In view, again, of their exclusiveness of each other, the material atoms, time etc., are reals, as held by the Nyaya-Vaišeṣika. The difference between the three views about the ultimate reality is thus a difference of standpoints only and the three Schools oppose each other, because, as the Jainas point out, each of them regards its stand-point as the only possible stand-point and forgets that there may by other stand-points as well. From the Syad-vada point or view-, (1) the ultimate reality is one (the Vadanta theory) in some respects, (2) it is dual, ( the Sankhya theory) in some respects, and (3) it is manifold (the Nyaya theory) in some respects, as explained above. In the Jaina Syād-vāda doctrine then, the validity-to-some-extent,' to which each of the three Schools can rightly lay claim, is acknowledged while their mutual opposi tions are avoided.
Regarding modes, again, the Vedanta contends
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