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INTRODUCTION
all the fundamental things, sentient as well as nonsentient. In point of development also, there is a great difference. In the philosophical systems of Pūrva Mimāṁsā, Sankhya and Yoga, the peculiar doctrine referred to above comes only incidentally while disenssing the fundamental things and there is not a single special treatise either small or bulky that exhaustively deals with this doctrine independently Quite contrary is the case with the Jaina Literature. In it the establishment of this doctrine of Anekānta, the refutation of all the charges levelled against it, the explanation of its peculiarties and its 'niceties, and the mention of other doctrines resulting from it have occupied the attention of almost all the Jaina scholars, and many works small or great have been written to explain this doctrine from every point of view. This development in Jaina literature had a great influence on non-Jaina literature. Students of Śrībhāşya, Anubhāşya and other works of philosophy will be convinced of the truth of this statement.
(6) Subjects connected with Anekānta.
Three points that are related to this doctrine of Anekānta, in the text as well as the commentary, have already been discussed above. Here it is necessary to say something about the subjects connected with Anekānta. For, in the text as well as in the commentary, there are discussions of these connected subjects made with the object of supporting Anekānta Vāda. We shall state in brief these subjects as they are discussed in every Kāņda.
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