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Introduction
CCLXXXI
was expected of him; for, Anekanta is claimed to be
Sarvadarşana - samgraha' by Hemachandra and other Jaina logicians. *
Various motives explaining Hemachandra's attitude have been imagined by Dr. Bühler and other scholars which may or may not be real. Subjective element greatly affects such interpretations. Historically we can say this much-that even in those days in every sect, there were persons of higher type who took a broad and truly spiritual view of religious matters and who could understand the essential identity pervading through the warring creeds. We may quote as an instance the name of Jnānadeva,-the Saiva pontiff of the time of Bhima Iwho is reported to have said “Siva is Jina. The emphasis on difference is the sign of a mithyāmati-a pseudo-philosopher.” We may also remind the reader of the liberal minded Purohita Someşvara who was instrumental in getting a footing for the suvihita monks * . So there is nothing improbable in imagining that Hemachandra really took a liberal view of things. His prayer to Siva in Somnanātha-pattana might also be regarded in this light as inspired by such a wider vision. He has also told us, in his Dvyaşraya, how a Jaina sees in Arhata, Siva, Vishņu and Brahmā ( C. I. v. 79). This, however, did not make Hemachandra an inch less Jaina.
The practical effect of such a moral guidance must have been what it is reported to be by the contemporary
* We may mention another Someşvara a great-grand son of this Someşvara as a later example of this catholic type. He was a friend of the minister Vastupala, and the author of the K. K. and the Surathotsava.
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