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INTRODUCTION
and Samantabhadra; Mallavādi and Pūjyapāda ; Sim haksamāśramaņa and Haribhadra ; Akalanka and Vidyānanda and Prabhācandra and Abhayadeva. " In works beginning from Angas down to the Cūrņis in Swetāmbara literature and in Pravacanasāra and other works of Digambara literature, there is no attempt at the synthesis of Anekānta with the Upanişadic monism and other currents of Vedic thought, in the discussion of Nayas. This synthesis is found first in a slight degree in the discussion of Syādvāda as found in the works of Siddhasena? and Samantabhadra”. But, later on; this game synthesis of Anekānta with the doctrine of monism and other systems of philosophy is found clearly, on a large scale, in the discussions of Nayas as found in the works of Haribhadra' , Akalanka , Vidyananda 5 and Abhayadeva. Words like Brahmădwaita, Sabdādwaita. Dravyādwaita and others are not found in the Jaina Prākṣta literature. But in the subseqnent Jaina literature written in Saṁsksta, all these words along with philosophical discussions connected with them find a distinct place in Jaina Saṁskṛta literature and these various doctrines are found as so many illustrations of Sangrahanaya In the original ancient literature of the Jainas, written in Prākṣta a mere mention of the
i San. 1. 27 and 51 and 3. 48. 2 Aptamimässă from verse 24. 3 Šāstravārtásamuccaya verse 543 onwards. 4 Laghlyastrayi v. 3 p. 52. . 5 Tattvärthaslokavārtika 1, 33 verse 53 p. 271. 6 S. T. p. 271.
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