भारतीय दर्शन और जैन दार्शनिक

Summary

The text discusses the role of Jain philosophers in Indian philosophy, emphasizing their unique approach of critical analysis and synthesis rather than outright criticism. It highlights that Jain thinkers, guided by the principle of *anekantavada* (non-absolutism), examined the one-sidedness (*ekantavada*) in other philosophical systems without rejecting their entire doctrines. For example, they critiqued the Buddhist theory of momentariness and the Sankhya-Vedanta concepts of permanence, but accepted aspects of change and continuity. This approach is compared to a surgeon removing a disease, not the patient. The tradition of respectful critique is traced from the Agamic era through figures like Mallavadi Kshamashraman (4th-5th century CE), who critiqued theories without naming specific philosophers or schools. An early example of presenting other traditions neutrally is the *Rishibhashita* (3rd century BCE), which respectfully addresses founders of other paths as "Arhat Rishis." However, this openness declined in later Agamic texts like the *Sutrakritanga* and *Bhagavati*, which became more critical. The text then focuses on Siddhasena Divakara, who in his *Sanmatitarka* explained the relative truth of other philosophies through the Jain *nayavada* (standpoints), influencing later thinkers like Samantabhadra. Despite this, pre-Haribhadra philosophers generally considered other views false due to their one-sidedness, while Jainism alone was seen as correct. The text argues that Haribhadra (c. 8th century CE) represents the pinnacle of this synthesizing and tolerant spirit. Unlike his predecessors, he composed major works like *Shaddarshanasamucchaya*, *Shastravartasamucchaya*, and *Yogadrishtisamucchaya* from a perspective of harmony. He respectfully referred to Kapila as a "great sage" and the Buddha as a "great physician" and "Ar