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The Jaina Philosophy of Non-Absolutism
rather enlisted on the side of Sankara's Vedanta, I felt a close affinity of Jaina thought to Vedanta, which however a superficial observer may find to be diametrically opposed in their attitude and findings. It must not be forgotten that Vedānta is frankly realistic in its logic and epistemology. And the logical evaluation of phenomenal reality as a mass of irrational surds and contradictions by Vedānta is almost endorsed in toto by Jaina thought subject to a fundamental reservation, viz., its peculiar attitude of logical thought. The Jaina accepts the findings of Vedānta, but refuses to draw the same conclusion. Herein lies the originality of Jaina thought in that it seeks to reorientate our logical attitude and asks us to accept the exposure of contradictions as the true measure of reality. The academic world and the average man of culture have heard much of Vedanta, though its vigorous polemical apparatus still lies hidden in inaccessible Sanskrit works; and the impression of the generality of mankind is that India has produced only idealistic systems of thought. It is hoped that a critical student of Indian thought will feel the necessity of revising his opinion in this regard. Suffice it to say that Vedāntic idealism was not a facile overgrowth and it is necessary to understand realistic philosophy with all its strength in order to be able to appreciate idealism. Indian philosophy does not stand by mysticism, though it culminates in it. But the mysticism is not the result of dogmatic faith. It is reasoned out of logical thought and is rather an overflow. The inadequacy of logic was realized at the end of the journey and the necessity of cultivating a superior power of vision, which is not satisfied with the negative findings of reason, was realized as the key to unlock the mystery of ultimate reality.
All schools of philosophy in India, except the Carvāka School of Materialism which seems to be the direct antithesis of philosophy, are agreed that philosophical speculation is a necessary discipline of the mind which steels convictions and attenuates doubts. But the ultimate truth cannot be realized by philosophical discipline alone, which is only a means to that end. Indian philosophers are agreed that the plenum of knowledge can be attained by the development of a super-vision which is a potentiality in all of us. The progressive development of knowledge and the instinctive discontent with partial conquests of
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