Reals on the Jaina Metaphysics

SR No.: 001619
Original Sutra Author: N/A
Author: Harisatya Bhattacharya
Publisher: Shatnidas Khetsy Charitable Trust Mumbai
Publication Year: 1966
Total Pages: 430
Language: English
Classification: Book_English, Philosophy, Religion, & Epistemology
File Size: 8 MB

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Reals in the Jaina Metaphysics
regard being had to the fact that both the systems base their principles in the earliest Upanisads? Take, again, the theory of Sound. The Nyaya philosophers are well known for their contention that Sound or Sabda is a phenomenon which is produced and as such is impermanent. They vehemently criticise the doctrine of the reality and eternity of Sound and are obviously opposed to the Mimāṁsā school on this point. Are we to say then, that the Nyaya theory is later in origin than the Mimāmsā? This is extremely doubtful, if for no other reason but for this that the Mimāmsā philosophy begins with a spirited defence of the doctrine of the eternity and the substantial reality of Sound and obviously presupposes the Nyaya contention. The thing is that the first. rudiments of the Indian philosophical thought are for ever lost to us; what we have are finished systems, each presupposing the other. It is thus impossible to determine which theory is earlier and which later and nothing more than a logical arrangement of the different theories is possible.
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THE JAINA AND THE BUDDHIST SYSTEMS
The same thing is true about the non-Vedic systems too. There are scholars who have maintained that Jainism is a later growth from Buddhism. The theory loses its force owing to the fact that later researches have conclusively proved that Buddha himself was fully acquainted with the Jaina theory about the omniscience of the Tirthamkaras. Scholars, again, there are who insinuate that Buddhism itself originated from Jainism. So far as the Buddhist and Jaina philosophical systems are concerned, we think, this contention is easily assailable. The Jaina philosophy, like all other systems of Indian philosophical thought is opposed to the celebrated Vijñāna-vāda of the Buddhist school. The fact is that Buddhist philosophy is earlier than the Buddha and the Jaina philosophy is earlier than the Jina Mahāvīra who was a contemporary of Gautama. The rudiments of both these non-Vedic systems are lost to us and it is never possible to decide conclusively which philosophy was earlier in origin.
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