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substratun underlying sounds is Pudgala which as a substance is eternal; and from this point of view viz., in respect of its basic substance, sound is eternal and the Mimáns& contention about the eternity of sounds is correct to this extent It is in this way, that both the contending views of the Nyaya and the Mimāmsă philosophy are shown to be correot in some respects,-the forwer considering the aspect of inodifications in sound and, the latter, its ever-lasting substantial basis. The two views are incorrect when they take the respective partial considerations to be the complete theories about sound. The Syad-váda, in the way shown above, takes a comprehensive view of sound,-i. e. in both of its aspects of modification and substantiality and thus reconciles the otherwise irreconcilable theories of the Nyaya and the Mimamsa Schools.
In the next place, various instances may be given where other philosophical systems, though always taking an absolutist position, resile from it and take a course, essentially on the line of Syad-vada in order to make their theories understandable. Take, for instance, the Nyaya theory of the Samanya (Class-idea and the substance-idea ) and the Vigeşa ( idea of partioularity ). The Nyaya thinkers take their stand
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