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only in some respects and that far from its * inexpressibility' meaning the unreality' of the effect, the inexpressibility' indicates a real aspect of the character of the effect, viz., & definitely positive-cum-negative nature of it.
Instances may thus be multiplied of cases where contending philosophical views find their reconciliation in the Jainn doctrine of the Syad-vada. We shall deal only with one more such a case and close this part of our survey of the comprehensiveness of the Anekanta-rada It is well known how the Mimamsá school maintains the doctrine of the eternity of sounds. On the other hand, the Nyāya thinkers lay stress on the adventitious character of sounds and contend that sounds are impermanent product-phenomena having both & beginning and an end. These two are extreme opposite views and it is the Jaina theory which mediates between them, shows where each of them is partially correct and indicates how both of them may be reoonoiled. According to the Jainas, the Nyaya view is correct in some respeots,-in as much as sound is obviously produced by human efforts or other activities and is certainly impermanent on that account. On the other hand, sound is a mode of matter; the
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