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THE AGE OF LOGIC
Aptamimamsa somehow contributed towards an understanding of the import of this tradition. For Syadvada as here described is virtually identical with śrutajnana (Jaina scripture) and at least from Umasvati onwards the five jñānas began to be called five pramānas. So appealing to the Aptamimāmsā passages under consideration (where the word pramana too occurs incidentally) it could be argued that a naya is a part of the pramana called śruta. However, the tradition of identifying naya with partial truth and pramana with total truth seems to be older than Umasvati who was the first to call the five traditional jñānas by the name 'pramana'. But it is difficult to imagine how the tradition was originally understood.
3 THE SECOND STAGE
(A) HARIBHADRA
(i) Anekantavāda
Haribhadra's Anekāntajayapataka is one of the earlier works in which certain non-Jaina philosophical positions have been extensively evaluated from a typical Jaina standpoint. The authors like Siddhasena and Jinabhadra had not cared much to evaluate the non-Jaina philosophical positions, an author like Mallavadi had not cared much to evaluate them from a typical Jaina standpoint, while an author like Samantabhadra who had evaluated the non-Jaina philosophical positions from typical Jaina standpoint had done so on a rather elementary level. This is not to deny the respective historical roles of the great predecessors of Haribhadra but the points just made have to be noted if Haribhadra's own historical role is to be estimated correctly. In his Anekantajayapataka Haribhadra is chiefly interested in vindicating the validity of Anekantavāda and his strategy is worth examination, for that might also provide a clue to the general working of the Jaina mind of his times. In the first four chapters of his text Haribhadra chooses four topics in connection with which it is possible to adopt two one-sided views, and after a preliminary criticism of these views he develops the Jaina view on the question in such a manner that it proves to be a synthesis of those earlier criticised one-sided views. Essentially the same thing had been done by Samantabhadra in his Aptamimāmsā but Anekantajayapatākā repeats the performance on a much more advanced level. The four topics considered by Haribhadra are as follows:
(i) Existence-Nonexistence
(ii) Permanence-Transience (iii) General-Particular
(iv) Describable-Indescribable
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The first two of these topics had been dealt with by Samantabhadra under the same title, the third under a different one (viz. Oneness
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