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3 SANMATI AND ITS COMMENTARY
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understanding their meaning, those persons again who consider themselves as perfect men simply because they indulge in the intricacies of religious acts, without having a comparative study of Jaina and non-Jaina Šāstras, those persons again who consider themselves as scholars of the doctrine of Anekānta, simply because they have a full faith in the preachings of Lord Mahāvîra. This bold attack on all these persons is a proof of the clear vision and fearlessness of Siddhasena.
The commentator in his commentary on eight verses of the third chapter has introduced various doctrines and has advanced elaborate arguments in refutation thereof. The commentary on the rest sixty-one verses in this chapter, though lucid, is not dialectical in its treatment. In the commentary on tbe 49th verse of this chapter, the commentator has introduced the whole of Kaņāda system and has taken an exhaustive review of it In the same manner, incidentally, while discussing the Sāmānya he has taken up the discussion of the Brāhmin caste (a discussion also found in Tattva-Sangraha and Prameya-Kamala ) and discussing the caste of the Brāhmins, has tried to explode the whole of the caste system in India. In the commentary on the 50th verse, he has exhaustively discussed Sat and Asat views of Nyāya, Vaiseșika, Bauddha and Sankhya, and finally established the doctrine of Sad-asat, the doctrine which he subscribed to. In the commentary on the 53rd verse, all the five views of causation, namely, (1) Time ( 2 ) Nature ( 3 ) Destiny ( 4 ) Action, and (5) Person, have been brought together by the commentator
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