Satyashasana Pariksha

SR No.: 001567
Original Sutra Author: Vidyanandi
Author: Gokulchandra Jain
Publisher: Bharatiya Gyanpith
Publication Year: 1964
Total Pages: 164
Language: Hindi, Sanskrit
Classification: Book_Devnagari & Philosophy
File Size: 11 MB

Page 16

VEDANTIC MONISM
13
maturity that characterized Buddhist philosophy of the age of Dharmakirti.
Next to the Naiyāyikas, the Buddhists were the pioneers of logical thought, and the Jaina logicians closely followed the Buddhists. Akalanka finds the best exponent of his philosophy in Vidyānanda who may be considered the stabilizer of Jaina thought which reached its pinnacle in Akalauka.
It is not the occasion to make a comprehensive study of the contribution of Vidyānanda to the evolution of Jaina thought, based on his different works. Nor do we propose to make a critical estimate of the Satyaśāsanapariksa, the work under study. We shall only enucliate select issues raised in the treatise, giving only a summary of a few others.
It is not impossible to arrive at a true doctrine. Between two contradictorily opposed doctrines, one must be true. The Law of Excluded Middle means that the negation of any proposition is an absolute alternative to it, that is, not only the proposition and its negative cannot both be true, but one or other must be true. 1 What is not contradicted by perception or logic (drsteştāviruddha) is true. The various doctrines taken up for refutation are judged by this criterion of truth and found not to satisfy it.
2
The Vedāntic Monism
.
The Monistic Vedānta is taken up first. This school inakes avidlyú (nescience) the prius of the subjective and the objective order of existence. Avidyā, in association with the eternal Brahman is the material cause of the world. It is of course not real like the Brahman, because it is subject to annihilation. Only that is real which possesses existence as an intrinsic and inalienable character. Change is not predicable of the ultimate reality. It appears in and upon the Brahman owing to the latter's association with avidyā. As regards the nature of Brahman, it is limitless existence, consciousness, and bliss with no difference, intrinsic or extrinsic, in its being and is a unity-- perfect, solid and simple. Plurality is false. It appears so long as there is avidyā and it must disappear on the destruction of thel atter. And this destruction of avidyā is spiritual liberation (mokşa).
In reply, the Jaina philosopher asserts that plurality is not capable of being repudiated as false appearance. Absolute unity and absolute plurality are both contradicted by experience. Difference is as clearly given to experience as
I Cf. parasparam vipratişiddhayor dvayorapi vidhivat pratisedhasyāpy asambha
vena anyatarasya niyamena vidher upapatteḥ kasyacit satyasyāvasyam abhyupagantavyatvāt.--SŚP, p. 1.