Outlines of Jaina Philosophy

Author(s): Mohanlal Mehta
Publisher: Jain Mission Society Bangalore

Page 42

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OUTLINES OF JAINA PHILOSOPHY
according to this theory, sense-data exist only when they are being perceived.
Thus, the Selective theory says that a physical object has all the qualities which we or any other existing or possible organism ever has or ever will perceive in it. The Generative theory says that it has none of the qualities which any actual or possible organism ever did or ever will perceive in it.
REALISTIC CURRENTS OF INDIAN THOUGHT
Indian Realism can be classified into two broad divisions: Orthodox Realism and Heterodox Realism. That school which believes in the Vedic Testimony is called Orthodox and that which does not regard the Vedic Authority as valid is called Heterodox. In the following paragraphs we propose to give a brief account of the Orthodox schools of Realism.
PŪRVA-MĪMĀMSA SCHOOLS
Both the schools, viz., Bāṭṭha and Prābhākara believe in two independent Realities. Regarding these schools we do not easily find any reference in the Sutras that directly points out the problem of Realism. But a close study of the Mimāmsā-sūtra in which it is indicated that knowledge is produced when the senseorgan comes in contact with the object, shows quite clearly that the writer believes in the separate and independent existence of knowledge from objects. In the Bhāṣya of Sabara also we find that while criticising the view of the Sunyavādins, Sabara says that the Objective Reality is quite independent of knowledge which in its turn really depends upon the External Reality for its occurrence. Later on, both the schools of Bhāṭṭa and Prabhakara discussed this problem at great length in their respective works. Thus, it is right to say that both the schools of Pūrva-Mimāṁsă are of realistic nature.
SANKHYA SCHOOL
It also falls in the category of Realism. It points out clearly that there are two ultimate entities, viz., Puruşa and Prakrit both of which are eternal and different from each other. Puruşa is nothing but consciousness (cit) while Prakyti is unconscious (jada).1 Puruşa is spectator (draṣṭr-sākṣin) and enjoyer (bhokty), while Prakyti is what is seen and enjoyed (dṛśya and
1 Sänkhya-kärikā, 11