The whole is thus to be summed up. Four classes of our opponents severally hold the doctrine of existence, non-existence, existence and non-existence successively, and the doctrine that everything is inexplicable (_anirvachaníyatá_);[97] three other classes hold one or other of the three first theories combined with the fourth.[98] Now, when they meet us with the scornful questions, "Does the thing exist?" &c., we have an answer always possible, "It exists in a certain way," &c., and our opponents are all abashed to silence, and victory accrues to the holder of the _Syád-váda_, which ascertains the entire meaning of all things. Thus said the teacher in the _Syádváda-mañjarí_-- "A thing of an entirely indeterminate nature is the object only of the omniscient; a thing partly determined is held to be the true object of scientific investigation.[99] When our reasonings based on one point proceed in the revealed way, it is called the revealed _Syád-váda_, which ascertains the entire meaning of all things." "All other systems are full of jealousy from their mutual propositions and counter-propositions; it is only the doctrine of the Arhat which with no partiality equally favours all sects." The Jaina doctrine has thus been summed up by Jinadatta-súri-- "The hindrances belonging to vigour, enjoyment, sensual pleasure, giving and receiving,--sleep, fear, ignorance, aversion, laughter, liking, disliking, love, hatred, want of indifference, desire, sorrow, deceit, these are the eighteen 'faults' (_dosha_) according to our system.[100] The divine Jina is our Guru, who declares the true knowledge of the _tattwas_. The path[101] of emancipation consists of knowledge, intuition, and conduct. There are two means of proof (_pramáṇa_) in the _Syád-váda_ doctrine,--sense-perception and inference. All consists of the eternal and the non-eternal; there are nine or seven _tattwas_. The _jíva_, the _ajíva_, merit and demerit, _ásrava_, _saṃvara_, _bandha_, _nirjará_, _mukti_,--we will now explain each. _Jíva_ is defined as intelligence; _ajíva_ is all other than it; merit means bodies which arise from good actions, demerit the opposite; _ásrava_ is the bondage of actions,[102] _nirjará_ is the unloosing thereof; _moksha_ arises from the destruction of the eight forms of _karman_ or "action". But by some teachers "merit" is included in _saṃvara_,[103] and "demerit" in _ásrava_. "Of the soul which has attained the four infinite things[104] and is hidden from the world, and whose eight actions are abolished, absolute liberation is declared by Jina. The Śwetámbaras are the destroyers of all defilement, they live by alms,[105] they pluck out their hair, they practise patience, they avoid all association, and are called the Jaina _Sádhus_. The Digambaras pluck out their hair, they carry peacocks' tails in their hands, they drink from their hands, and they eat upright in the giver's house,--these are the second class of the Jaina Ṛishis.