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3 SANMATI AND ITS COMMENTARY
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these two views is accepted bondage and freedom cannot be accounted for ; (4) by the illustration of the necklace of jewels and stray jewels, to assign a particular value to each Naya in its individual as well as aggregate capacity. After this, Siddhasena has discussed the doctrine of Saptabhangi and has adjusted it in the two above-mentioned views. He has particularly discussed Vyañjana and Arthaparyāya in a manner which is not found in the literature preceding him and has adjusted in these two doctrines the Saptabhangi. Finally, he has discussed as to whether according to Jaina view-point there is any independent principle external or internal and has clearly stated that though this doctrine of Anekānta is the only right" sort of doctrine, all other doctrines also have their usefulness according to the capacity of the person in studying and understanding them.
The commentator has clearly explained all the points, discussed in the first chapter named Nayakanda in the original text. But over and above this, he has most exhaustively discussed all the currents of thoughts and all the philosophical doctrines that were vigorously discussed in his times. He has also discussed the doctrines that revolted against the authority of the Jaina doctrine and the doctrines, resulting therefrom (i,e. Anekāntal. In this explanation and discussion he has taken as his basis the Găthâs, connecting his discussion with the original Gathā either by word or any such relation. Even in his commentary on other Kāņģas he has adopted this method. Sometimes, however, being
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