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JAINA THEORIES OF REALITY AND KNOWLEDGE
of attention by a few old writers and contemporary critics. A brief attempt has, however, been made in the immediately preceding pages to show how the impelling logic of distinction, inherent in all realistic metaphysics, has led to the evolution of the Jaina conception of reality from the simple notion of dualism to the complex one of manifoldness or indetermination. All that is necessary for our purpose now is to indicate how this notion of manifoldness or indetermination is the most consistent and inevitable manifestation of the realistic spirit in Indian philosophy.
This fact, that the theory of manifold or indeterminate reality is the most significant form of realism in Indian philosophy, could be adduced from the following two considerations : First, that the Jaina conception of reality admits of the principle of distinction which is the universal and basic axiom of all realistic metaphysics. Having admitted it the Jaina view allows this principle to exercise its full logical function so that every detail of the universe, physical and mental, becomes an infinitely diversified fact of nature. Secondly, the Advaita absolute, which is the exact logical antithesis to the Jaina conception of the diversified real, does
1. For instance, by Siddhasena Divākara, at several places
in his STP, Ch. III; by Mallişeņa in his SM, pp. 16-17(the systems referred to are those of the Svāyambhuvas and the Prakrāntavādins, or the Vaiseşikas. See the Editor's explanations of these terms in his Notes, pp. 45-58); and, by Gunaratna in his TRD, pp. 237-244 (the systems referred to are those of Bud. dhism in general, as well as the Vaišeşikas and the Sauntrāntikas in particular, the Naiyāyikas, the Vaišeşikas, the Samkhyas
and the Mimāṁsakas). 2. See the end of f.n. 1, and AGAM, Prastāvanā, p. 90.
