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anekāntavāda in vibhjyavāda method is explored both by Mahāvīra and Lord Buddha. But Mahāviīra is asserted as the propounder of anekānta, because he used this method of anekānta in every dialogue, for attaining non-absolutist solutions to all the then current problems existing at that point of time.
The second period is dominated by Siddhasena, Samantabhadra and Mallavadin. The main current of this period was not the systematization of logical notions, but against the attack of absolutistic systems. The theories of anekānta and naya with their perspective of identity-cum-difference were defended with other systems, is the principle topic of discussion of this age.
The third period begins with Akalaṁka and lasts up to Vadidevasuri. It was necessitated by the attacks of Dignaga and Dharmakirti on the traditional notions of the sources of anekānta. All the systems were arranged logically just to reply the nonJaina debate attacks. Hemachandra was the last philosopher, who contributed to this period by reconciling the prevailing non-Jaina school of thoughts through the weapon of anekānta philosophy. After him, we can say that from the 12th century to 15th century, the Jaina philosophical world of literature had a dark period in the history of logical world in Jainism..
The fourth period is the contribution of Upaddhyaya Yasovijaya (17th cent. A.D.). He interpreted the Jaina logic and philosophy in the Navyanyāya style and made it up to date. After him as far as my research goes, for two centuries (18" and 19th century) nobody seriously reflected on the theory of anekāntavāda and added something new in the world of philosophy. But from the 20th century again the new dimension, new paradigm shift took place in the world of philosophy.Many scholars started having mis-conception that anekānta and syādvād is the theory of probabilism, maybeism, skepticism and so forth. Moreover it is claimed that anekānta is merely a combination of all the heretic alien views and has nothing new
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