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JAINA THEORIES OF REALITY AND KNOWLEDGE
description and the polemics more often than not repeat the traditional arguments only. An appreciative investigation of another system of thought is almost not to be found and it is the most important and profound philosophical ideas particularly which remain unregarded in these polemics.
The same can be said with regard to doxographic works. A glance into the well-known Sarvadarśanasamgrahaḥ of Sayana Madhava sufficiently proves this. It is natural that Sayana Madhava deals scantily with the old Buddhist systems, which at his time had lost their importance long ago. But from his book one does not get an idea of the philosophical importance of an Utpaladeva or even Rāmānuja either. Generally we can state that many of the most important philosophers of ancient India would be completely unknown or only very inadequately known if we merely knew them through the records of other schools and systems.
This holds good in a high degree in the case of Jinism. During the whole period of Indian philosophy Jinism has not been attended to very much by the other systems. Whatever the causes for this neglection might have been-the history of Jinism during this time is still a potential object of thorough research-the facts are, that schools like the Nyaya or the Mimämsä hardly mention Jinism in their polemics. It is only since the time of Akalanka that the Buddhists pay more attention to Jinism. And it is actually striking when an author like Santarakṣita in his Tattvasamgrahah is quoting and refuting the opinions of single Jaina teachers. This is even more astonishing since the literature of the Jainas on the other hand is extensively occupied with other schools and systems.
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