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1 SIDDHASENA DIVĀKARA
67
tarka on the other, we clearly see that the similarities as regards the subject matter are strikingly manifold We propose here to refer to these similarities very briefly
1. In verse 62 of the Swayambhū Stotra the author has first of all considered all the Nayas from the point of view of principal and subordinate, that is to say, from the point of view of general and particular. The same sort of view-point has been accepted by Sanmati ( 1. 4,5 ) where the author maintains that all Nayas originate either from Dravyāstika or Parayā yästika.
3. In Anekānta Vāda all the well-known illustrations fit in perfectly, while in Ekānta Vāda they do not. This point has been mentioned in the 54th verse of Swayambhű Stotra, and 56th verse of Sanmati, Both are identical in their view.
4. In what points the Nayas are correct, and in what points they are incorrect, has been amply demonstrated both in the Apta Mīmāṁsā verse 108 and the Sanmati chap. 1 verses 13, 14,
5. In the Sanmati, chapter 1 verses 36--41, in course of the discussion of Naya the doctrine of Saptabhangi has been briefly discussed. The same doctrine has been exhaustively dealt with in the 9th verse of the Āpta Mimāṁsā where all the various doctrines have been harmoniously synthetised from the Anekānta point of view.
6. In the 52nd verse of Swayambhū Stotra. Naya aad Pramāņa have been clearly explained. The same sort of explanation is found about these two things in the 29th verse of Nyāyāvatāra.
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