Refutation of Advaitā Vedānta in Major Jain Works

History of Indian philosophy tells us that all the systems of Indian Philosophy developed in the atmosphere of freedom of thought. There was a tradition in Indian Philosophical platform to present opponent's view first known as the Purvapaksa (prior view) and then establishment of one's own view by refuting opponent's stand point known as the

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शास्त्री दिखाते हैं कि जैन दार्शनिकों ने वेदान्त के नाम पर केवल अद्वैत का ही खण्डन किया; रामानुज और मध्व के पश्चात् भी विशिष्टाद्वैत या द्वैत पर उन्होंने कुछ नहीं कहा। सूत्रकृतांग और विशेषावश्यकभाष्य से लेकर यशोविजय के अध्यात्मोपनिषद् तक वे इस परम्परा का अनुसरण करते हैं। Shastri shows that Jain philosophers, like Bhartṛhari, Kumārila and Jayanta before them, treated Advaita alone as Vedānta, and answered neither Viśiṣṭādvaita nor Dvaita even after Rāmānuja and Madhva. He traces the refutation from the Sūtrakṛtāṅga and Viśeṣāvaśyakabhāṣya down to Yaśovijaya's Adhyātmopaniṣad. The paper won the Muni Puṇyavijayaji Prize in 1985.

Written by the archive’s cataloguers, not by the author.