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206. Tena tadvisayatrilaksanakaderthanam uttarabhāşyam
yatak krtam, SVT. p. 371. 207. Mahimā sā. Pātrakeśariguroh param bhavati yasya
bhaktyäsit. Padmāvatisahāyā trilakžanakadar thanam kartum.
- Jaina Silalekha Sangrah, Pra. Le. 54. 208. TS. 1364-5.
209. ibid. 1370. 210, TSP. p. 406, Kā. 1371. 211. TS. 1380-1. 212. ibid. 1386-8.
213. ibid. 1389. 214 sbsd. 1395-1429.
215. ibid. 1416. 216. NKC. p. 440; SV T. 6. 16. 217. HBTA. p. 290. 218. HBT. . 37.
219. .4$tasahasri. p. 3.
CHAPTER V
Anekantavāda
1. The Theory Of Apekāatavāda This classification excludes the less important conceptions such as hetuvāda, ahetuvāda, bhäravada, abhovavada, daitavada purus irthavuda, and so on. See in detail, Darsang aura cintana and Jāina theory of reality
and knowledge. 2. Ut pādavyayadbrauvyayuktar sat, Tsü 5. 30, Gunaparayayavaddravyanı, TSü, 5. 38.
Kumārilabhatta also maintains the nature of reality to be of three-fold character. His view is almost identical with that of Jaina philosophy (see Slokavārtika Kūrikā, 21-22. But the difference between the views of Kumārila and Jainas is that the former adheres to a "middle position" ( madhyasthata ). between the two extremes of the bheda (anya) and the abheda ( ananya ), each of which (ekāntikart )s is characterised as fallacious (mrsā ), while the latterrecognizes them to a certain extent as right and not.
