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INTRODUCTION
Jaina logic. From the times of Rgveda? right up to modern times these two words occuring under different garbs have presented a sort of puzzle in philosophical discussions. These two words are discussed in Jaina logic but in its discussion prominence is given to Anekānta point of view. (See Pancāstikāya 1. 15-21 and Sanmati 3. 50 - 52 ). The main difference between Jaina and other doctrines is fundamentally with regard to the characteristics of the soul, such as the activity, the quality of enjoying. formlessness, and the dimension of the soul. On all these points, the Jaina view is given in Pañcāstikāya l. 27 and in the Sanmati 3. 54,55 the six points as regards the nature of the soul have been thoroughly discussed and decided from the Jaina point of view. “As regards the identity of Śraddhã-Darsan (faith ) and Jñāna, Siddbasena (Sanmati 2. 32 ) has clearly taken his clue from Kundakunda ( Samayasāra 1. 13.). The only point of difference is this that Siddhasena, accepting the identification of Darśan with Jñāna, brings with great cleverness, this identification even in the province of ordinary Darsana and Jñāna (vide Sanmati and ch J. The difference between the Jaina point of view and other rival views as regards the identity and separateness of Guna and Guņi has been clearly discussed both by Siddhasena ( Sanmati 3. 8-24 ) and Kandakunda ( Panca. 1. 48–52 ) each dealing with the subject according to his own peculiar method of exposition.
1 "athetrat Aralar ATENGTI NI TATATU 47 119 Násad Iya Sûkta M. 10. 129, Chāndogya 6.2.1.
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