________________
68
Reals in the faina Metaphysics
to Kant's argument from the science of Geometry, it is pointed out by eminent mathematicians that Space, as conceived in the Euclidean geometry may be an intuition as contended by Kant. But other conceptions of Space are possible and as a matter of fact, have been developed by modern mathematicians who have shown how there can be non-Euclidean geometries as well. These non-Euclidean geometries are based on notions of Space, widely different from those in the system of Kant and show that Space need not necessarily be a subjective intuition. THE VEDĀNTA CRITICIEM OF THE NYĀYA THEORY OF SPACE AS A REALITY
The school of extreme absolutism in India was interested in nothing but the "one and the secondless” Brahma. The philosophers of this school accordingly denied the reality of every substance which was not Brahma. Space was no exception to them and these thinkers put forward various objections to the doctrine of reality of Space. As will be noticed presently, the thinkers of the Nyāya and the Vaiseșika schools of orthodox philosophy upheld the doctrine of the reality of Space as also the Jaina's—and these Vedāntins criticised their position. A real Space, they pointed out, must be possessed of both general and special characteristics. But as Akāśa is one, it cannot have any general characteristics-characteristics which are called general, being found to be common to a group of individuals. You cannot define Space as that which gives space (Avakāśa), for such a definition is purely verbal. Nor can you point to Sound as the special characteristic of Akāša. Sound (Sabda), according to the Vedāntins is no quality; as it is perceived to be great etc. The theory that Akāśa is Vibhu or all-pervasive is also untenable. Space is said to be connected with all things having forms (Mūrta). But how is it possible? To be connected with a thing having a form, Space itself must have a form and if Space has a form, it canot be all-pervasive. The Nyāya doctrine is that Space is something formless, the reality of which is always
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
