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3 SANMATI AND ITS COMMENTARY
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Sanmati after the Vedic fashion, still the Jaina literature, at any rate, has never adopted the word Sūkta, but has assimilated and made current only the word Sūtra as found in Samskệta literature.
In Vyakaraṇa Mahābhāşya, Nyāyamañjarī and others that are commentaries on some texts, the divisions of the commentaries have been made quite arbitrarily and independent of the original divisions of the text. But in the present commentary of Abhayadeva, the divisions of the commentary exactly agree with the divisions of the text itself. It is, accordingly, divided into three parts which are called Kāndas. At the end of every Kāņda, the commentator also uses the words "Here ends the first Kāņda (chapter)" etc. In the matter of divisions, therefore, the commentary, in no way, differs from the original text.
2
(ii) SUBJECT-MATTER. As regards the contents or subject-matter, both the text and the commentary are almost similar to each other, for in both, the main subject is the doctrine of Anekānta. Only two points, therefore, as regards the contents, are worth discussing here. Our remarks will apply both to the commentary and the text. The first point is about the doctrine of Anekānta and the second point is about the subject connected with this doctrine. While discussing the doctrine of Anekānta, it is necessary to state its main features, to trace its historical develop ment, and compare it with the doctrine of. Anekānta as found in the ancient philosophical literature of India. It is also necessary to discuss at this place several other,
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