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THE AGE OF LOGIC
107
or Kundakunda it was not much marked; (on the other hand, from Haribhadra onwards there could be found no author who did not exhibit it in considerable degree). Moreover, this tendency was seldom present in isolation; that is to say, it was usually present either in the company of the first tendency noted above or in the company of the second. As for the fourth tendency noted above, viz. the tendency to defend the traditional Jaina philosophical views, it was mostly confined to notes that were of the form of a commentary on an Agamic text, e.g. Višeşāvasyakabhāsya, RajaVārtika, Tattvārthašlokavārtika; (the third tendency appeared in the company of the fourth as well but the latter was itself rather rare). All this means that the content of the literature of the age of Logic is divisible into three parts, viz.
(i) that related to the doctrine of Anekantavāda (ii) that related to the doctrine of pramānas (iii) that related to the traditional Jaina philosophical views
And in connection with each there is to be expected an evaluation of the related non-Jaina philosophical views; (iv) besides, there are passages where an independent evaluation of the non-Jaina philosophical views has been undertaken. The point can be concretely illustrated with reference to the texts we have chosen to take into consideration; let us take them one by one.
1. Sannati (i) Chapter I and III : (i) Anekāntavāda (ii) Chapter II
: (ii) pramāna
2. Nayacakra (i) The whole text
; (iv) An independent evaluation of
the non-Jaina philosophical
views
3. Višeşāvasyakabhāşya (i) The jñāna part
: (ii) pramāna (ii) The naya-niksepa part : (i) Anekantavada (iii) Gañadharavāda and certain other passages: (iv) an independent evaluation of
the non-Jaina philosophical
views. (iv) Certain passages : (iii) A defence of the traditional
Jaina philosophical views 4-6. Pancāstikaya, Pravacanasāra, Samayasara (i) Pancāstikāya and Praya
canasāra (minus certain passages)
; (iii) a defence of the traditional Jaina
philosophical views
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