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wheel of samsāra, while non-eternalism states that soul is absolutely transcient-unreal. Both these views are partially true and can be reconciled on the basis of doctrine of relativity. The soul is eternal, never changing from the view point of substance and it is ever-changing, non-eternal on the ground of modification point of view. Viewed from the transcendental stand point, it is unchained, that viewed from the phenomenal point of view, it is chained, in its own nature it is real, that as matter it is unreal. It is one, that from the stand point of Ātmatva, it is many from the samsāra point of view. It Ātman be exclusively eternal, the experience of happiness and misery, will be impossible. For, to be eternal means to be unchangable, and there cannot be experiences of pair and pleasure one after another unless Ātman could pass (or change) from one state to another. Again, merits and demerits, liberation and bondage are not possible. Similarly absolute non-eternality of Ātman is untenable. If Atman is absolutely non-eternal, everchanging, then, it means an end to the law of retribution which requires personal identity of doer and enjoyer. Again, merits and demerits, bondage and liberation become meaningless22 So, Ātman is eternal with change. We have to accept pariņāminityată of Ātamn-the doctrine of identity-in-change, of unity-in-difference, of onein-many.
Again, the doctrine of sound is one of the most debated topics among the Mimāmsā and Nyāya philosophers. The Mimāmsakas maintain the theory of eternality of sounds.23 While the Naiyāyikas uphold the impermanent character of sound24 and state that, sounds have beginning and an end. These two extreme views about sounds are partial and they can be reconciled, following the path of Anekānta. The Naiyāyikā's view is right in some respects. Sound is obviously produced by human efferts. Whatever is produced is impermanent. So, sound is non-eternal in this sense. Sound is also eternal in respect of its basic substance. Sound is a mode of matter, the substratum underlying sound is a pudgala (matter) which as a substance is eternal. From this point of view, the Mimāmsaka's view is correct. So, considering the aspect of modifications in sound, it is unreal, while an account of its everlasting substantial basis, the sound is eternal. In this way, both these irreconcilable theories can be reconciled.25 Similarly, Advaita Vedāntins negative approach in respect of the existance of the world. i.e. the world is neither absolutely real like Brahman, nor absolutely unreal like son of a barren women, but indescribable (anirvacaniya) and ultimately this is to be treated as unreal can be reconciled with that view according to which the world is absolutely real by accepting the view that the world is real in some respects i.e. in respect of its basic substance and in respect of the changes of the
