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sults, this theory is singularly wanting in strength and consistency. Morality consists essentially in struggle and consequently, pantheism, which by hypo-thesis makes struggle absurd, destroys the basis of moral con duct. Then again, the school which inherits the practical legacies of Vedant is the school that advises man to defend his wife at the expense of his wealth and to defend himself at the expense of his wealth and wife.” Surely this is not a doctrine to be championed by moral philosophy.
The logical successor of this Vedantic Idealism, is the Nyaya school. It occupies the exact opposite of Adwaitism by holding that every-thing is seperated from every-thing else. If Adwaitism may be called the Nominalism of India, this may fitly deserve the title of Realism. While the former insists on the one being true, the latter insists on the many being true. The idea is the truth; this Platonic mazim may be applied to explain
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