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When a new anuyogadvara was formulated, for instance, guru-laghu, the Jaina theoreticians at once applied it to the problems belonging to all sorts of fields, i.e., jiva, ajiva, ethics, karma and cosmography, which sounds slmost ridiculous. However, this was probably the way the canonical authors grappled with the problem of establishing a new anuyogadvara in the narrow and strict sense of the term. Anekantavada is, as previously mentioned, inevitably latent in their way of applying anuyoga items. It developed from the traditional thought pattern of the Jainas. And we should also remember in this connection that the Jainas came to show a keen interest in the theory of knowledge only in the late canonical period.
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