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maintains that it is the cause which has reality and that what is called the effect, is Anirvachaniya or indescribable, being neither the same as the cause nor distinct from it. The Jainas solve the problem of the cause and effect, by applying their theory of the Anekanta to it. They point out that the Sankhya view is correct in some respects; for so far as the substance underlying the effect and the cause is concerned, it is the same, it persists in its immutability through the cause and the effect which are two modes of its expression; therefore, in a very real sense, the effect is existent even before its emergence as an effect. On the other hand, effect is also a new phenomenon, in some respects; it has its own significance, own practical efficiency and all those features which pertain to a real feature were not in evidence before its emergence. Thus the Jainas admit the partial validity of both the Sankhya and Nyaya views; from the standpoint of its underlying substance, the effect is existent from before its emergence; from the consideration of the effect as a mode, it is a new phenomenon not existent before its actual appearance. The “Syat” would thus reconcile the two contending views. The Jainas would even go further and show that even the Vedanta view
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