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INTRODUCTION only an epistemological discussion but even & metaphysioal question and an ethical one, too, come within its domain.
Origin-We can trace the origin of anekāntavāda at least as far back as the compilation of some of the canonical texts of the Jainas. But this is not the place to dilate upon this topio. Consequently I reserve it along with the following for Vol. II:
(i) Misunderstandings about anekāntavāda. (ii) Their refutations, (iii) Ethical and practical aspects of this anekāntavāda. (iv) Its evaluation,
All the same, I may in the meanwhile mention some of the sources which deal with one or more aspects of anekāntavāda :
(A) Gujarāti (1) Tattvākhyāna (Uttarārdha pp. 112-185) by Upādhyāya Mangalavijaya.
(2) Anekāntavādani maryādā by Pandit Sukhlal Sanghavi. (3) Syādvādani sārtbakată by Muni Caturavijaya. (4) Syādvāda etale by Muni Punyavijaya.
(5) Jainetara drşție Jaina (pp. 7-9, 31-33, 35 and 36 of prastāvanā and pp. 107 and 110) by the late Muni Amaravijaya.
(B) Hindi (1) Hi aura bhi para vicāra by Muni (now Sūri) Labdhivijaya.
(2) Darśana aura anekāntavāda by Pandit Hamsaraj Śarma.
(3) Pandit Kailasacandra's prastāvanā (pp. 61-64) to Nyāyakumudacandrodaya (Part I).
(4) Pandit Sukhlal Sanghavi's prastāvanā (pp. 13-14 and 18-28 ) to Pramāņamīmāṁsā.
(5) Pandit Sukhlal's prakkathana (p. 12) and Mahendrakumar Sastri's praslāvanā (pp. 88–91) to Akalankatraya.
"आदीपमाल्योम समस्वभावं
स्याद्वादमुद्रानतिमेदि वस्तु । तन्नित्यमेवैकमनित्यमन्यदिति स्वदाशाद्विषतां प्रलापाः॥५॥"
