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dbarme dharme 'nya evārtho dharmiņo 'nantadharmiņah. angitve 'nyatamāntasya śeşāntānām tadangatā..
He then gives a general instruction to his readers, proficient in the application of the nayas to follow the same method of saptabhangi to discuss the problems of 'one and many', and the like, that were prevalent in those days. In fact, he himself discusses the following additional problems in the text under review : identity and differences, permanence and flex, cause and effect, reason and scripture, free will and determinism, idealism & realism, bondage & emancipation.
7 (b). Haribhadra : The Anekāntajayapatākā is an important contribution of Haribhadra to the field of anekānta dialectic, which brings within its purview the problems of existence and nonexistence, permanence and flux, universal and particular, and describable and indescribable. Among the doctrines refuted in the treatise, kşaņikavāda and vijñānavāda occupy a prominent position. All these refutations are made strictly from the standpoint of Jaina philosophy and sometimes they go to a depth hitherto unreached by his predecessors. The comparative outlook of Haribhadra enabled him to unfold the hidden potentialities of the anekānta principle and apply them in the interest of a comprehensive view of the problems, epistemological and ontological, that exercised the minds of those days.
7 (c). Akalanka : The Aşțasati (commentary on the Aptamīmāņsa) of Akalanka provides a most penetrating insight into the niceties of the doctrine of anekānta. His defence of the doctrine is unique and perhaps unsurpassed by any predecessor or successor. He unfolds the thoughts of Samantabhadra in a manner which is comparable to that of Dharmakirti in respect of Dignāga. The kşanabhangavāda of the Buddhists as well as their vijñānavāda are vehemently criticized by Akalanka. His contributions to the field of Jaina logic and epistemology are most original and unique, and they set up a norm for the posterity to follow and emulate.
7 (d). Vidyānanda : The Așțasahasri (the subcommentary on the Astašati of Akalanka) of Vidyānanda is perhaps the last word on the doctrine of anekānta. His criticism of the non-Jaina schools is more realistic and thorough. He brings a number of new topics and schools under the purview of his reputation. Vidyānanda's exposition of payas & niksepas in his Tattvārthasloka-vārtika throws new light on these subjects.
Among the successors of Vidyānanda, who made important contributions to the doctrine of anekānta, the following authors occupy
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