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and definite guidance and there is not an jota of doubt or suspicion. In suspicion the mind oscillates, moves to and fro and no definite decision is arrived at. Here in syadvada we have a definite predication from the particular view-point eg, a supstance is perishable from the point of view of its ever-changing modifications. This assertion is definite. The same object is without change and is also permanent, if observed from the stand-point of the material, out of which it is composed. This view also is definite. A piece of paper catches fire. From the view-point of paper it is destroyed, for we don't see its existence, but the particles, rather the matter, which was present in the form of paper is not at all destroyed. It has changed its form and it exists in another form. Everybody feels that what is existent cannot be non-existent. This statement avers partial truth, because from the stand-point of modification the conditions are under-going changes. The ocean from the point of view of water appears the same always; but from the view.point of its ever-changing waves it cannot be described as with out any change.
Thus in syadvada every predication is definite and precise. The seemingly contrary statements will appear true if they are viewed in the light of this doctrine of conciliation and concord. With the help of syadvada we can comprehend the true nature of reality. Substances are characterised by an infinite number of attributes but for the sake of use or need prominence is given to certain characteristics of the
