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INTRODUCTION
has entered into a lengthy discussion on the matter of the diet of a Kevalin ( Omniscient person ). This was a matter of very great controversy between the Digambara and the Swetambara sects. In the commentary of the first verse, he has transcended his usual limits in bringing together all the doctrines of his times. He has, in the bulky commentary on this verse, discussed the general nature of Pramaņas, made their classification and given their number, from the Jaina point of view. The doctrines of the contemporary Non-Jaina systems of philosophy have been brought in by him and discussed at very great length with a view to refute them and establish the Jaina point of view. In fact, it can be said that in the commentary on the first verse, the commentator has made a systematic exposition of the whole of Indian Logic. If the establishment of Abheda-Vada be regarded as the speciality of the original text, the collection of all Pramāņas and doctrines Jaina as well as Non-Jainas, can be regarded as the speciality of the commentator.
(c) The peculiar characteristics of Anekānta and the defects of Ekānta- Vāda.
The subject-matter of the third chapter is mainly Jñeya (the thing to be known) or the fundamental principle to be known from the Anekanta point of view. But incidentally, along with the discussion of Anekānta there are various other subjects introduced in it that would make Anekanta more clear. Just as in the fourteenth Sutra of the 4th chapter of Nyaya Sutra, Gautama has introduced eight doctrines, such as Abhā vakāraṇa
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