Collection Of Jaina Philosophical Tracts

Author(s): Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 12

But what he wants to emphasise is that inspite of metaphysical differences all the systems of Indian philosophy agree with regard to values of life and spiritual discipline. He substantiates his finging by the quotations from the works of different systems
The author quotes anonymously from the Hitopades'a, the Bhagavadgitā, the Brahmabındu, the Nyāyamañjari, the Mahādeyastotra, the Yajñavalkyasmrti, the Vyasasmrti and the Trśaştıšalakāpuruşacarita He refers to Bhatļāraka ŚrSuka and Vıśyakarma, and quotes their words He mentions by name the Nyayasāra, the Yogasara, the Yogaśāstra, the Märkandeyapurāņa, the Vişnupurāna and the Mahabharata.
(2) Pañcadarśanakhandana The text of this small treatise is edited mainly on the basis of a manuscript belonging to Muni Shri Punyavijayaji's Collection preserved in LD Institute of Indology, Ahmedabad.9. In the printed catalogue the ms is given the serial No. 56. Its size is 264 cms. & 112 cms. It contains 3 folios. Each folio has 18 lines per side and 65 letters per line Its script is nice and condition good It is written in V S. 1503
The name of the author of this small work is not known. But this much is certain that he is a Jaina.
This treatise contains the refutation of the four pbilosophical systems, viz Nyāya, Vaišesika, Sankhya and Bauddha, eventhough the title mentioned in the beginning and the end of the mos. is 'Pancadarśanakhandana' (Refutation of Five Systems of Philosophy)
In the refutation of Nyāya system the author points out that upamana (analogy) is not to be regarded as an independent pramana (means of knowledge) but it should be considered to be a case of anumāna (inference). He explains how twelve prameyas recogaised by Nyāya are covered by the twofold division of Jiva (soul) and ajioa (non-soul) accepted by the Jaipas. He does not favour the employment of the devices, viz chala (quibling artifices), jalı (futile replies) and nigrahasthana (a ground of defeat in debate) in the discussion That is, he recognises only one type of discussion, viz yada (discussion that aims only at finding truth of the matter discussed) and rejects the other two types, viz jalpa (mere wrangling) and vitanda (caviling)
While refuting Vaišesika system the author declares that prthvi (earth). ap (water), tejas (fire) and vāyu (air) are not four independent susbstances, That is, there is no qualitative difference among the atoms. Again, he does not endorse Illy" Vaiseșika view that Dig is an independent substance. He disapproves of the Vaišesika tenet that substanca (guni; and