Epitome of Jainism

SR No.: 006737
Original Sutra Author: N/A
Author: K B Jindal
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi
Publication Year: 1988
Total Pages: 248
Language: English
Classification: Book_English
File Size: 13 MB

Page 215

11. PARIKSHAMUKHAM
THE REAL object of the Nyāya philosophy in the Hindu śāstras was propounded as attainment of liberation. In Brihadaranyaka Upanişad the sage Yājñavalkya told his wife Maitreyi that we should learn about the soul, understand it and meditate on it. For proper understanding of the nature of a thing, help of the Nyâya philosophy is essential. It is said that we suffer misery because we have false knowledge regarding the soul, such as considering the body as soul. When we perceive the error of such a wrong belief, we get true knowledge. The Jain view also is that the Nyāya philosophy leads to right faith, right knowledge and right conduct which produce liberation.
Difference in philosophical views is based on different kinds and methods of appreciation of the one eternal truth. All Indian philosophies aim at the attainment of real happiness and destruction of misery. In Yogavašiştha Râmâyana it is mentioned: "O Rāma !. the idea of creation consisting of Ahamkāra, Manas, Buddhi etc. which have been described by me as modification of one, are differently described by the authors of Nyāya philosophy. The Sānkhya and Chārvāka philosophies have described the same differently. The followers of Jaimini (Mimāmsä philosophy), Arhats (Jains), Bauddhas, Vaišeșikas 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''*.
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 evidence that Buddha discussed the views of the Jains as well as of other sects in his time. There is evidence of
* अहंकारमनोबुद्धिदृष्टयः सृष्टिकल्पनाः । एकरूपतया प्रोक्ता या मया रघुनन्दन ।। नैयायिकरितरथा तादृश परिकल्पिताः । अन्यथा कल्पितैः सांख्यश्चार्वाकरपि चान्यथा ॥ जैमिनीयैश्चाहतैश्च बौद्धवैशेषिकस्तथा। अन्यैरपि विचित्रस्तः पाञ्चरात्रादिभिस्तथा ।। सर्वैरपि च गन्तव्यं तैः पदं पारमार्थिकम् । विचित्रं देशकालोत्थैः पुरमेकमिवाध्वगैः ।।
--Ulpatti Prakarana 96, 48-51.