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INTRODUCTION
philosophy is as regards all these points. In the commentary of the 27th Gāthā he has ably refuted the doctrines of causation- Satkāryavāda of the Sānkhyas, Astkāryavāda of Vaiseşikas and others, has also refuted Tattwādwaita, Dravyādwaita, Pradhānādwaita, Sabdadwaita and Brahmādwaita every time stating the Jaina point of view on all these points. In his commentary on the 32nd Gātbā while explaining Vyañjana Paryāya, he has taken up the discussion of the relation between words and sense and has referred to the Sphoțavāda of Grammarians, Anityavarņavācakatwavāda of the Vaišeşikas, Nityavarnavācakat wavāda of the Mīmāṁsakas, and other Vādas such as Sambandhānityat wavāda and finally mentioned the right view-point on all these vādas from Anekānta point of view. In the commentary of 36th Gāthā, while explaining the doctrine of Saptabbangi he has advanced quite a wealth of arguments in support of this doctrine, imitating the method of Akalanka in supporting Saptabhangi. Excepting these 8 Gāthās referred to above, all other Gāthās are briefly commented upon and at places where the commentary is rather lengthy, it deals mainly with the doctrines peculiar to Jaina philosophy as they are found in the Scriptures and has not entered into discussions regarding the doctrines found in the Non-Jaina systems of philosophy.
Discussion of Darsana and Jñāna:- The doctrine of Anekānta is a Srutapramāņa. It takes its stand on the two view-points-Dravyārthika and Paryāyārthika. These two view.points deal with cognition in its general
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