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A SOURCÊ-BOOK IN JAIN) PHILÖŜOPHY
517
important non-sense. Philosophy classes are converted into supergrammar classes.
Thus a survey of philosophy in the past shows that philosophy faced continually in past of the conflict between the consequences of the priori methods and empiricists faverish denial of metaphysics. To save philosophy from this impose we have to adopt a synoptic view towards the problem of philosophy. We should realise that reality is complex and life is a many-coloured door. Idealism was unable to see the trees in the wood while realism could not see the wood in the tree. These two ways of approaching the problems were exclusive and absolute ways and to realise this point that both these ways are partially view of the synoptic outlook. In this sense, philosophy is to see life steadily and to see the whole. In this sense, the Jaina view of anekānta comes nearer to the solution of the problems. Intellecutal tolerance is the foundation of the doctrine.2 The Jaina view of anekānta steers clear of the conflicting existence of extremes of empiricism which resulted in the metaphysical impossibility and of rationalism which resulted in the philosophical fantacies of absolutism. The Jaina view asserts that the truth is many-sided and it can be looked at different angles. The Whitehead's fundamental attitude of philosophy is essentially the same as the Jaina anekānta view when he presented the theory of coherence.
THE NEW AGE IN THE INDIAN THOUGHT The culmination of the Vedāntic philosophy is to be found in the age of Madhva. Later philosophy emphasise not so much the karma-mārga, nor the jñāna-mārga, but the bhakti-märga. The influence of the Muslim conquest of India, brought a cultural impact on the philosophical traditions in India. The idol worship was gradually replaced by contemplation and devotional song. In the 15th
1 Broad (C.D.): Contemporary British Philosophy, ed. Muirhead,
(J.H.) Vol. (1924), Critical and Speculative Philosophy. 2 Kalghatgi (T.G.) Jaina View of Life, Jivarāja Jaina Granthamālā
1969, p. 10.
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