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Y. S. Shastri
It is a realism, because it recognises the reality of the external wor is a kind of dualism, because it advocates two fundamental realities Jiva (Soul) and the Ajivao (Matter) which are obviously controdic related to each other; and a pluralism on account of belief in plura of substance. 10 Advaita Vedanta believes in absolute non-dua while Jainism advocates non-absolutism or manysided theory of Re (Anekantavāda). It rejects both the extreme view of absolute eternality as as absolute non-existence. It is a system of unity in difference, of one many and of identity-in-chiange. 1 1 According to Jainism Advaita Vedā one-sided theory which rejects particularities and emphasises only one of Reality. It gives only partial knowledge of Reality and falls under sangrahanaya. 1 2
Logical Jiants of Jainism sucli as Samantabhadra, 13 Akalanka Vidyānanda, 1 5 Prabhācandra, 1 o Hemacandra, 17 Vadidevasūri, 18 Mallişe and others have severely criticised the Advaitic theory of n011- Brahman, doctrine of Maya and oneness of individual Souls. (Ekajivava Criticism of Advaitic conceptions are scatered in different Jaina wo A humble attempt has been made here to size them in to unity in av condensed form.
Jain a thinkers argue that Advaitic doctrine of non-duality of Brahn and theory of Maya (i.e. illusory nature of the world) cannot be pro by any accredited means of knowledge. If it is provable by any means knowledge then there is duality of Pramāņa and Prameya.2. Frist of: existence of non-dual Brahman is contradicted by our perceptual expe ence. Perception reveals only the world of plurality. Daily experiences duality or plurality of phenomena cannot be repudiated as false app rance or illusory, because this difference is clearly seen and felt. The is no proof against this duality or plurality which is cognised in c normal experience. Where is contradietion in saying that potter fashio a pot with his sticks and eats his food with his own hand. The differen (such as potter and luis actions) between agent and action is even know by the ordinary people.21 If Advaitic view of non-dual Brahman is accej ted, then, the difference observed between the agent and the action cai not be possible. 22 The standpoint of the Advaitin's that one absolu transforms into many such as agent and action etc., also indicates dualit This is because one absolute never transforms itself into many withou the assistance of others, which means acceptance of duality between th assistant and assisted.23 The well-known example of shell and silver give
