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3 SANMATI AND ITS COMMENTARY
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synthesis of Purva Mimamsa, Uttara Mimāṁsā and the four branches of Bauddha doctrines is found to have been made on an extensive scale.
Comparison: The popular notion current at present is that this Anekanta doctrine is the sole legacy only of Jaina philosophy and that it is developed only in Jaina literature. To show how false this notion is, it is necessary to have a comparative study of the Jaina doctrine of Anekanta and the non-Jaina d ctrines leading to the doctrine of Anekanta. Generally speaking, in almost all the non-Jaina works on philosophy, doctrines that have a very close resemblance with the doctrine of Anekanta are clearly found in one way or the other, but particularly owing to the influence of the developed form of Anekanta, we can see a great resemblance found to the Anekanta Vada in the systems of Nimbarka, Rāmānuja,. and Vallabha. Here, however, an exhaustive comparison of Anekanta with all these systems of philosophy is not possible. An attempt is here made merely to show some traces of this doctrine of Anekanta in Purva Mimamsa, Yoga, Sankhya and Bauddha philosophy.
In Jaina philosophy the current word is Anekanta while in Bauddha philosophy the current word is Madhyamamarga or Madhyamapratipada bearing the same significance as the word Anekānta. To view a thing not only from a single point of view, but to examine it from all possible points of view is the simple meaning of the doctrine of Anekanta. Now this meaning is found in the Bauddha word as well as in the
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