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to us to be convincing and the conclusions, acceptable. We think, however that although such chronological determinations in respect of the different systems of Indian Philosophy are never possible because the rudimentary stages of each of them have irretrievably been lost yet a study of them in their logical relationships to one another is not only possible but essential to a proper estimate of each of them. You cannot for example, finally decide whether the Jaina system has obronologically arisen from the Sankhya philosophy or whether, as the Jainas contend, the Sankhya system has arisen from the Jaina philosophy,-yet it is always interesting and useful to see how the speculations of each of these two systems, easily lead to or just recede from those of the other. Our ancient thinkers studied the philosophical systems always in this comparative way and this logical comparison is not only profitable but the only possible manner of estimating them correctly.
The Anekanta-vāda is the distinctive feature of the Jaina philosophy and notwithstanding the attempts of some scholars to trace the doctrine in some of the speculations of the Vedio or the Buddhistio systems, we maintain that the Anekanta-vada is chronologically underivable
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