________________
Sastravartasatnuccaya and Saddarśana-samuccaya. It is only Haribhadra, who in his Şaddarśana Samuccaya, presented all the six schools of thought in their true spirit and without condemning them. No other work in the history of Indian philosophy has been written till date in such a noble spirit. In this period, Jaina Ācāryas tried to synthesize the different conflicting views and thus tried to establish harmony and peace in the society.
AGE OF CRITICAL PRESENTATION OF ANEKĀNTAVĀDA
Similar is the case with the second era, i.e., the age of critical presentation of Anekāntavāda. So far as Anekāntavāda is concerned, it can be traced in Agamas as a mere conception. Its critical presentation as a Jaina doctrine was introduced with the works of Siddhasena Divakara and Samantabhadra in c. 4th-5th, respectively. The treatises, composed by them, mainly for critical presentation of Anekāntavāda also worked as a base for the age of philosophical systematization.
Siddhasena Divakara’s Sanmatitarka and Dvatrimsikas are regarded as the first book of critical philosophy. The concept of Pañca Jñāna (Five-fold knowledge) is, for the first time, critically analyzed in its subtle form in the said composition. It embraces other different contemporary views prevalent in Jaina tradition. The author dives deep in evaluating the established concepts in Jainism rather than peeping outside in different systems.
In the works attributed to this age, particularly in commentaries on Tattvārthasūtra, the first extant commentary, after the auto commentary of Umasvati, is Sarvarthasiddhi of Pujyapada (first half of the c. 6th A. D.). It not only depicts the concept of Gunasthāna but rather describes it with more details.
189
Jainism and its History
