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( 216 )
Conclusion
From these comments we may conclude that :(i) The rudiments of sgādpāda conception of Jainas can
be gleaned from early Pali literature, Vil) Syadvada conception originally belonged to Jainas
and all the subsequent thinkers adopted it in a somewhat different way as a common approach to
conceive the nature of reality. (iii) Syadvāda is neither Ucchedavada nor Sassatavada
as Buddhaghosa understands, but is permanence-inchange. According to this theory, the triple characters, viz, origination, destruction and permanence, can abide
with a substance at one and the same time. (iv) Arthakriya ( causal efficiency ) is the essence of
Syādvāda conception. According to the Jainas, the arthakriya is possible in only the dynamic ( pariņāmi)
substance, (v) The nature of reality is universal-cum-particular;
and the nature of relation of an entity is deliverance
of the direct and objective experience, vi) There is neither self-contradiction nor any other defect
which the Bubbhist Acāryas tried to point out.
