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Darbarilal Kothia, in his Hindi article "371974afritasa" makes a historical survey of Jaina logic in which he brings out the three stages of the development of Jaina logic which he calls Samantabhadra period, Akalanka period and Prabhācandra period.
The aim of V. K. Bharadvāja's paper “The Jaina concept of Logic" is to note the distinctive features of the Jaina concept of Logic. The author remarks that Nayarāda does not properly fit in Jaina logic as its part and that syādưāda canot be identified with logic of possibilities.
Darbarilal Kothia in his another Hindi article "Traare Har" explicates the classical Jaina doctrine of syādžāda. He distinguishes between syādrāda and anekāntarāda by saying that former is either a statement or the systematisation of the latter.
In - An Analysis of syāt in syādvāda”, M. P. Marathe critically presents syādrāda doctrine which he regards as explanatory foundation of anekāntarāda. By analysing syādrāda he (in contrast with V. K. Bharadvāja ) shows that in the context of syādvāda three kinds of possibilities are clearly acknowledged; possibility as potentiality, epistemological possibility and nomological as well as existential possibility. The author suggests that Jaina logicians seem to accept change in truth-values of propositions due to the change in the features of the things described by the same propositions.
S. L. Pandey in his “ Nayavāda and Many-valued Logic” assimilates the logic of nayas with Lukasiewiczian three-valued logic by exploiting the distinction between pramāna naya and durnaya. In the discussion
