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THE ORIENT
Kriyavadins, of the Akriyavadins of the Vainayikas, and of the Ajnanavadins, he had mastered all philosophical systems and he practised control as long as he lived". Both Vaisesika and Jainism come under Kriyavada. Thus there must be a common source for common belief. The Jaina claim that Vaisesika system was established by a schismatical teacher of theirs, does not appear to be plausible. Sanjaya, who was an elder contemporary of Buddha and was highly respected as the founder of a school of thought, agnosticism or scepticism, seems to have influenced Mahavira to a great extent. “Thus he came to be a true precursor of Mahavira who propounded a doctrine of antimonies (Syadvada) and of the Buddha who advocated a critical methods of investigation (Vibhajyavada)".16 Thus the Jaina ethics, logic, metaphysics, and even monastic order was a natural outcome of a fervent intellectual atmosphere. Mahavira was a sharp and prudent teacher. His ambition was to found a religious order. He carefully analysed the situation, made compromises, utilized the resources-men and material and organized a big band of followers.** Although he did not have as big a following as Buddha had, he nevertheless, succeeded in his mission of founding a religious order and a school of philosophy which lasted longer than the one founded by the Buddha, in India the place of their origin.
After tracing the sources of the philosophy of Mahavira to different sources briefly I would like to give a short exposition of different tenets of the Jaina philosophy and religion as contained in its canonical literature and the commentaries. The space does not permit here either to give an elaborate picture of different doctrines or to present a critical evaluation i.e. Jainism as it is received by other systems of Indian thought. I shall rest satisfied here only by hinting at the fact that no system of thought grows in isolation. Philosophy is the result of collective thinking; rival systems play a constructive role by posing challenges as a result of which a system achieves a greater maturity. This is true in the case of Jainism also.
EPISTEMOLOGY Philosophy is a quest for ultimate reality. It tries to distinguish between what is of eternal value and what is evanescent. But before the quest for the ultimate reality begins, it is obligatory on the part of the seeker of ultimate reality to ascertain the tools with which such a quest has to be undertaken. Every philosophy, therefore, must begin with the problem of
16. Barua B. N., A History of Pre-Buddhistic Indian Philosophy, p. 331. * Readers are advised to study the role that the relatives and patrons
of Mahavira played in the spread of Jainism. ** The figures given in Kalpa Sutra of the followers of Mahavira seems
to be an exaggerated one.
