Unhesitatingly the author has passed remarks as to how jain doctrines are misinterpreted, often out of the context and are branded as contradictory. In most of the cases the scholar has shown how the so called contradictions pointed out by rival schools are apparent without any substantial base and are justified in the main framework of their system.
Presently he is teaching in Kavikulaguru Sanskrit Visvavidyalaya, Nagpur.
The method of the presentation of the scholar has been comparative and analytical. The candidate has tried to compare the Jaina doctrines with that of rival schools by putting their texts side by side. The subjects have been arranged on the basis of the concepts and doctrines. In the introduction the candidate has presented basic doctrines of Jaina philosophy, which is rather a reappraisal of the outcome of studies available in early secondary literature to facilitate smooth discussions from the point of view of their systems.
Basically, the idea of such type of study is of my revered teacher Dr. Bata Kishore Dalai, CASS, University of Pune, whose sincere guidance, love and blessing enabled me complete this study. I am extremely thankful to our beloved Vice Chancellor Prof. Dr. Pankaja Chande for his blessings. I am obliged to Prof. V.N. Jha, Director, CASS, University of Pune, Prof. S.S. Gedam HOD, GVISH, Amravati and all of my colleagues, Dr. P.C. Panda, A.D. Mohanty, B.K. Agasthi and all of my teachers for their love and valuable suggestions. To carry out this study ICPR (Indian council of Philosophical Research) has awarded me a Fellowship, for that, I record my obligation to ICPR.
"During the whole period of Indian philosophy, Jainism has not been attended to very much by the other systems. Whatever the causes for this negligence might have been, the history of Jainism during this time is still a potential object of thorough research, the facts are that the schools like Nyaya, Mimamsa, hardly mention Jainism in their polemics. It is only since the time of Akalanka that the Buddhists pay more attention to Jainism".
On the backdrop of this introduction it becomes adequately evident that no research has been conducted yet from this point of view to study the Jaina philosophy as presented in the other systems of Indian philosophy like Buddhism, Nyaya, Mimāṁsă, Vedanta and Samkhya-Yoga.
A peep into the text of any system of Indian philosophy reveals the fact that it has developed by the process of mutual dialogue amongst the various systems of Indian philosophy. The Jainas have their own theories and have developed various concepts in favor of their philosophical speculations. The Buddhists are the worst enemy of the Jainas in this regard. Therefore, they, in their respective texts, while expounding and establishing their own theories try to refute the theories of the Jainas. Most importantly the Jaina theory of Anekanta, theory of reality, Soul, Omniscience, Concept of Pramaņas (pratyakṣa, anumana, pratyabhijñāna, smrti, tarka) and many more philosophical concepts, to mention a few, of Jainism are quoted and refuted.
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