Jainas in History of Indian Literature

Author(s): Jinvijay
Publisher: ZZZ Unknown

Page 56

JAINA WORKS ON POLITICS
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"For one who studies philosophy examines with reasons the strong and weak points of the practicable and impracticable. He does not despair in calamities, and is not spoilt by good fortune. And as an intelligent man he obtains clearness of insight. By studying the Veda he becomes exceedingly confident with regard to the duties of the castes and stages of life. And he also knows the whole system of right and wrong".
Somadeva defines the term Anvikṣiki (p. ii ) in the same way as Kautilya' सांख्ययोगौ लोकायतं चान्वीक्षिकी । but adds: बौद्धातोः श्रुतेः प्रतिपक्षत्वात् ।
"The anviksiki consists of Samkhya, Yoga and Lokayata, because the Bauddha and Jaina systems are opposed to the Veda". It is not quite clear what that means. The commentary (pointed in the footnotes of the edition) explains: The Buddha and Jainas Sastras are not included in the Anvíkṣiki, because they are opposed to the Veda. The Lokayata also is opposed to the Veda, yet it has been included, because it is wanted for the care of the body &c." This is really not very logical. It seems that there was the traditional definition of Anvikṣiki which Somadeva felt bound to retain. As a Jaina he asked: why should not Bauddha or Jaina system serve the same
1 Kaút. p. 6 : सांख्यं योगो लोकायतं चेत्यान्वीक्षिकी । It seems plausible enough to conclude from this definition that at the time of the Kautiliya-Arthasästra the Nyaya and Valsesika systems did not yet exist. But surely they did exist at Somadeva's time, and yet he sticks to the old definition. Can we, then, be so quite certain that Kautilya was the first to formulate this definition? 6 J