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Some Observations on Tattvārthasūtra 101 positions. One thing, becomes clear form this that Ācārya Vidyānanda has impliedly suggested that these Anuyogadvāras are applicable to other realist systems also but are obviously not applicable to idealist systems like Buddhism and Vedānta which do not accept continuity or duality.
Conclusion In fine, we can conclude: 1. Anuyogadvāra evolved an extensive list of enquiries for
investigating into any philosophical matter. 2. Ācārya Umāsvati made contribution in two ways: (i) by
putting the day-to-day language into śāstrīya language and (ii) by reducing the number of enquiries from 26 to 6 as this number was sufficient, in his view, for explaining
metaphysical entities like jīva and ajīva. 3. Commentators on Tattvārthasūtra applied the methodology
first to samyagdarśana (by Pūjyapāda) and then to all the
seven predicaments jīva, ajīva etc. (by Akalanka). 4. Višeșāvśyakabhāsya, however, applied the methodology
to sāmāyika and reverted back to the original list of
Anuyogadvāra. 5. Dhavalā followed the list of the Tattvārthasūtra but in the
language of Anuyogadvāra. 6. These anuyogadvāras are also applicable to non-Jaina
realistic systems of philosophy like Nyāya or Sāṁkhya. 7. There is no hard and fast rule regarding the number of
anuyogadvāras. It may differ from subject to subject and
from individual to individual. 8. Ācārya Umāsvāti has the credit of retaining the spirit of
the Āgamas whereas the later Jaina logicians leave many subjects which are extensively dealt with in the Āgamas. Anuyogadvāra is one of them.
