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III. 56–59 ]
CHAPTER III
( 175
but it is never the agent because it is Kūțastha, is A kartstva-vāda, ; (4) To belive that soul does something but it does not experience because it is transcient or emotionless constitutes the very essence of a theory designated as Abhoktstva-vāda. ; (5) Anirvā navāda admits that soul always does and always experiences but it also theorizes that there is no end to Rāga (attachment) and Dveşa (hatred) just as the nature of a soul ; (6) And lastly a theory which states that the soul by its very nature gets emancipation sometime in future but there is no remedy to get it is Anupayavāda.
If a prejudice is cultivated for anyone of the six theories, spiritual progress will at all be stopped or hampered seriously. And one who wishes to epsure spiritual development should pin his faith on all the below-mentioned rival theories :-(1) There is soul; (2) It is indestructible ; (3) It is an agent- a doer ; (4) It is an experiencer also ; (5) In spite of its power as an agent and an experiencer, there is every possibility to put a stop to Rāga and Dveșa which compel it to act ; (6) There is a way to effect their stoppage and it is practicable also. These six theories are Samyak (true) because they inspire faith in the subject and push him forward in his progress. 54-55.
Faults liable to crop up in the debate due to the absence of Anekānta Drsti :
साहम्मउ व्व अत्थं साहेज परो विहम्मत्रो वा वि । अण्णोणं पडिकुट्ठा दोरणवि एए असव्वाया ॥५६॥
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