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3 SANMATI AND ITS COMMENTARY
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Bauddba doctrine as an illustration of Rjusūtranaya is found. But in the later Jaina works written in Samskřta especially the works on logic, all the four branches of the Bauddha doctrine such as Madhyamika and others are clearly found mentioned". Commentators like Abhayadeva who are very fond of discussing Anekānta doctrine on an extensive scale bave extended this synthesis still further and tried to put somehow all these four branches of Bauddha doctrine under the four Nayas, from Rjusutra to Evambhūta. This describes the gradual development of the doctrine of Anekānta upto the 10th century. But from the 10th century upto the 18th century the development of this doctrine can also be clearly seen. Vadi-Devasūri, Ācārya Hemacandra and the last great scholar Yasovijayaji have all of them not only maintained this tradition of syn: thetising in the discussion of the doctrine of Anekānta but have extended this process of synthesis to other topics also. All the new currents of thought in the field of philosophy, rising and developing, were thoroughly studied by these Ācāryas and given some place in their Anekānta doctrine. The different branches of Uttara Mimāmsā such as Dwaitādwaita, Dwaita, Visistādwaita Suddhādwaita, etc, with the exception of Kevalādwaita of ŝankara, that were current in sonthern India after the 10th century have, however found no place in the discussion of Syādvāda. The reason of the absence of reference to these different branches of
1 See the commentary on Sanmati 1. 5.
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