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REFUTATION OF ADVAITA VEDANTA IN MAJOR
JAINA WORKS*
Yajneshwar S. Shastri
History of Indian philosophy tells us that all the systems of Indian Philosophy developed in the atmosphere of freedom of thought. There was a tradition in Indian Philo ophical platform to present opponent's view first known as the Pūrvapaksa (prior view) and then establishment of one's own view by refuting opponent's stard point known as the Uttarapakļa or Siddhanta (conclusion). This kind of method inspired the Indian thinkers to study thoroughly views of all others prior to the establishment of their own system of philosophy and gave thoroughness, perfection and catholic spirit to their system. Jaina philosopher's also following the same brodminded tradition, presented views of all the systems of Indian thought with considerable care and established their own principles refuting oppo... nent's view with logical rigour. But it is very interesting to note that just as great thinkers of other schools of thought such as Bhartphari, 1 Kumarilabhatta,? Prabhakara, 3 Jayantabhatla4 and Udayana, 5 wlio treated Only Advaita as real Vedānta system, similarly eminent philosophical personalities of Jainism presented and refuted only Advaita system of Vedānta in their writings. Even later writers who flourished after Ramanuja and Madhva mention neither Visistadvaita nor Dvaita system of Vedanta.
Criticism of Upanişadic Atmädvaita or Brahmadvaita is found in early Jainagamas such as Sūtrakrtanga and Viseşāvasyakabhāşya.? The line of presentation and refutation of Advaita is more or less similar in all the major works of Jainism. Certain common features are found in both Jainism and Advaita Vedanta such as liberation as the highest goal of life, ignorance of Reality as the cause of our bondage, Law of Karma, Jivanmukti etc., still in certain other matters both the systems are diametrically, opposed to each other. Absolutism of Advaita Vedānta claims that, Reality is one without a second, this world is mere appearance and ultimately there is no difference between supreme Reality and individual soul. Jainism is a system of realism, dualism and pluralism.
* Paper Awarded Muni Sri Punyavijayaji Research Prize by the All India Oriental Conference-XXXII, 1985.
