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INTRODUCTION
in a lengthy discussion and finally after refuting the rival views, has established his own Kāraṇa-Samavāya. Váda. In the commentary of the 56th verse, he has entered into controversy as regards the number of fallacies in logic. In the commentary on the 60th verge, he has discussed the two rival views of the absolute transitoriness and absolute eternity of the world. In the commentary on the 63rd verse, while introducing the seven principles accepted in Jaina philosophy, he has proved very clearly that all the elements accepted by Kaņāda and other systems fall under the category of Jiva and Ajiva. In this context also, he has mentioned the four kinds of contemplation and has referred to their sub-varieties in the commentary on the same verse, with a view to ascertain the true nature of Vācya ( Sense ) he has undertaken the interpretation of Lat and others and in this connection has referred to the views of the Mimāṁsakas. Here in the fashion of Vidyānanda in his Aşta-Sahasri, our commentator has discussed at length Niyoga. In his commentary on the 65th verse, the commentator has discussed at length conflicting views regarding some points in the actual religious tradition of the Digambara as well as the Śwetām bara sect-points such as whether a Nir-Grantha should carry along with him his clothes and utensils, whether a woman has any right to get liberation, and whether the idols of Tîrthankaras can be decorated with ornaments and precious clothes. In the commentary on the 69th verse, he has again undertaken the discussion of Sapta-Bhangi and finally shown the true nature of the doctrine of Anekānta. Finally he bas
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