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INTRODUCTION
7. All the points that are considered as debatable in the domain of philosophy such as real and unreal; eternal and transient; oneness and multiplicity ; general and particular; have been harmoniously synthesized both by Samantabhadra and Siddhasena in their respective works on proper occasions and almost in similar fashion.
8. That pairs of cause and effect, quality and the thing possessing the quality and particular and general are neither absolutely different nor absolutely identical, has been established both in the Āpta Mimāṁsā verses 61 to 72 and in Sanmati 3rd Chapter. Only the manner of representing this is in the case of these two authors, peculiarly their own,
9. The analysis and synthesis of Hetu Vāda and Āgama Vāda occur botb in the Āpta Msmāṁsā (verses 75 to 78) and the Sanmati (chap. 3rd Gatha 45.
10. The wide range of Anekānta bas been equally demonstrated though in different words, both by Swayambhū Stotra (verse 101) and the Sanmati (cbapter 3, Gāthā 27).
11. In the Apta Mimāṁsā (verses 88 to 91) the synthesis of the doctrine of absolute causation is discussed illustrating it with the mention of the two points of view of Daiva and Pauruşa, while in Sanmati (chapter 3rd Gātha 53) there are five such doctrines taken for discussion, illustration and synthesis.
12. In the Āpta Mīmāṁsā (verses 24 to 27) and Sanmati (chapter 3, Gāthā 48) there is a mention of the Advaita doctrine. The only difference is that where as in the former there is a mention of the word Advaita but
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