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Misunderstanding vis-a-vis Understanding with reference to Jainism : 137
About the contribution of Jaina literature in the world of knowledge, the great German Scholar Bühler says"-- "In grammar, in astronomy as well as in all branches of belles letters the achievements of Jainas have been so great that even their opponents have taken notice of them and that some of their works are of importance for European science even today. In the South where they have worked among the Dravidian peoples, they have also promoted the development of these languages. The Kanarese, Tamil, Telugu literary languages rest on the foundations erected by the Jaina Monks." It is well known fact that in addition to the literature written by Jainas in the language of the masses, they also chose to write in the language of intellectuals and that is none other than Saṁskṛta. The result is that they were able to produce literature of amazing significance even in Saṁskṛta language and could make salient contributions to it.
IV
Jainism has contributed a number of original ontological concepts to enrich the philosophical thought of India. Similarly many of its epistemological and ethical doctrines are also original ones. At the same time it is observed that Jainism, no doubt, holds certain principles in common with Hinduism, but this does not disprove the independent origination and free development of the philosophy of Jainas. If the Jaina philosophy has some similarities with other Indian philosophical system, it has its own peculiarities as well. While defining Reality the Jaina philosophers generally make no distinction among sat, tattva, dravya, artha, padārtha, tattāvārtha etc. The other Indian philosophers do not do so. The Vaiseșika uses the term 'padārtha' for dravya, guņa, karma, sāmānya, viśeșa and samavāya, but the term 'artha'is reserved only for the first three. 11 The Naiyāyika calls the sixteen principles as sat.12 The Sarkhya regards praksti and puruşa as tattva.
Reality is defined by the Jaina as possessing origination, decay and permanence or as having qualities and modes. 13 Origination and decay are nothing but the changing modes. Permanence is the same as the essential qualities. Thus, Reality is possessed of both change
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