________________
3 SANMATI AND ITS COMMENTARY
139
Saptabhangi and others resulting from Anekanta. Quite the reverse is the case with Madhyamamārga. Though this doctrine had the capacity of entering into philosophical discussions as regards the nature of things, it mainly dealt with the conduct of human beings from beginning to end. We have no proof that this doctrine of Madhyamamārga was ever used for philosophical purposes in Bauddba literature.
No specific words suggesting the doctrine of Anekānta are found in the philosopbical literature of ancient India such as Pūrva Mimāṁsā, Sānkhya and others. The main current of thought, however, clearly drifted towards this doctrine of Anekānta. The doctrine of evolution is propounded by Sānkbya and Yoga wbile the doctrine of birth, maintenance and destruction ( Utpāda, Bhanga and Stbiti )' is propounded by Pūrva mimāṁsā and is derived from the idea of the transcient and the eternal found in the Upanişads. 2 Now these two doctrines are in no way different from the Jaina doctrine of Anekānta. There is, however, a difference as regards the province and development of these doctrines in Indian philosophy. It is this that while the doctrine of evolution of the Sārkbya and Yoga has' for its province the non-sentient Prakrti and is never applied to the sentient and the doctrine of birth, maintenance and destruction as propounded by the Pūrva Mīmāṁsā never applied itself to the sentient element, the Anekānta doctrine of the Jainas has for its province
1 Vide Mimamsās’lokavārtika p. 619 2 Ávetaswatara 1. 8 Gita 8. 4, 15, 16.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
