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the attainment of real happiness and destruction of misery. In Yogavasistha Rāmāyaṇa it is mentioned: "O Rama! the idea of creation consisting of Ahamkara, Manas, Buddhi etc. which have been described by me as modification of one, are differently described by the authors of Nyaya philosophy.. The Sankhya and Chārvāka philosophies have described the same differently. The followers of Jaimini (Mimamsã philosophy), Arhats (Jainas), Bauddhas, Vaiseṣikas and others of peculiar views like Pancharatras have described the same in different manner. All of them however will go to the same eternal goal as passengers from different places travelling at different times reach a particular city".1
The great masters of philosophy knew this truth and in ancient times though each propounded his own theory and even criticised the views of others, intolerance was absolutely absent. All great teachers and writers were always eager to learn what others have thought and said on a particular question and an attempt was always made to discuss a particular point from different aspects. There is indisputable
1. “अहंकारमनोबुद्धिदृष्टयः सृष्टिकल्पनाः । एकरूपतया प्रोक्ता या मया रघुनन्दन || unfuftaten are affeval: 1 argen pfèyà: ericâzanafazia zncze || जैमिनीयैश्चार्हतैश्च बौद्धैर्वैशेषिकैस्तथा । अन्यैरपि विचित्रैस्तैः पाञ्चरात्रादिभिस्तथा || सर्वैरपि च गन्तव्यं तैः पदं पारमार्थिकम् ।
fafazi Zamoled: guùæsfmarsaïì: 11”
Utpatti Prakarana 96. 48-51.
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