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continue giving rise to further systems of thought. It does not carry much importance whether this movement of Anekānta is considered in a horizontal or a vertical direction. We may attain Anekāntaposition (if it can at all be held to be a position) by means of synthetic (pramāna) and analytic (naya types of knowledge, but retracing its way back or moving in a circular way does not seem to be the correct explanation of the statement. Anekānta should move further with the aid of the two types of knowledge. Anekānta is not the final destination of the journey, but it is an ever continuing process.
References :
1. Samantabhadra : Aptamīmāṁsā, verses 17,18. 2. Kundakunda : Samayaprābhrta, 1914, p. 213. 3, S. C. Jain : Structure and Function of Soul in Jainism, p. 6 4. Vidyānandi : Śloka-vārtika. 5. Amộtacandra : Puruşārthasiddhyupāya, verse 23. 6. D. S. Kothari : Philosophical Ideaș, The Complementarity Principle
and Eastern Philosophy, p. 325. 7. Nāsadiyasutra : Ķgveda, 10.121. 8. D. S. Kothari : Philosophical Ideas, The Complementarity Principle
and Eastern Philosophy,p. 326. 9. Samantabhadra : Aptamīmāṁsā, verse 108. 10. Dr. N. M. Tatia: Jaina Philosophy, published in Jainism edited by
Gurvachan Singh Talib, p. 36. 11. Pūjya pada : Sarvārthasiddhi, (Bharatiya Jnanpith, 1989) p. !3 12. Umāsvāti : Tattvārthsūtra, 1, 5. 13. D. S. Kothari : Philosophical Ideas, The Complementarity Principle
and Eastern Philosophy, p. 326. 14. Ibid., p. 327. 15. K. C. Bhattacharya : Contemporary Indian Philosophy, p. 84. 16. Samantabhadra : Syyambhūstotra, verse 103.
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