प्राचीन भारतवर्षीय भूवर्णन- Ancient Indian Geographical Description: An Old and Rare Book (Marathi)

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About the Book The Book is the first work of its kind where the scholar has collected the references to Jain doctrines from the vast literature of three systems of Indian Philosophy, namely Nyaya-vaiseṣika Vedanta and Buddhists for the first time. Organized in five Chapters the observations of the scholar in the last chapter of conclusion is interestingly revealing.

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.

About the Author A student of Indian philosophy Dr. Divakar Mohanty [b. 06.03.1973] has specialized in Indian Logic, particularly Navyanyaya. He has also studied Sanskrit linguistics, Prakrit and Jainism. A research Fellow of Indian Council of Philosophical Research, Shri Mohanty has received several distinctions and awards. He has taught in Chatrapati Shivaji College, Satara as a senior faculty member for three years and in Govt. Vidarbha Institute of Science and Humanities, Amaravati as a Senior Lecturer.

Presently he is teaching in Kavikulaguru Sanskrit Visvavidyalaya, Nagpur.

Foreword I have great pleasure in introducing Dr. Divakar Mohanty's works Jainism as Presented in Indian Philosophy which is the modified and revised version of his doctotial thesis submitted to the Centre of Advanced Study in Sanskrit, University of Pune in 2003. I have been associated with work right from the beginning as the guide and have noticed how the scholar has meticulously identified and collected the references from the vast literature of Nyaya. Vedanta and Mimämsä texts. The scholar has spent full four years in identifying the references by going through the original texts. of these three systems line by line since there was no other way. For the first time references of jain doctrines in other systems are collected and critically examined. Keeping in mind the true spirit of Jainism the scholar has not entered into controversies in refuting the doctrine of others except in few cases. It is a fact that Jainism as a system of philosophy has not received the importance it deserves in early period and even in recent times.

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.

Preface In India there are six orthodox systems of Philosophy viz. Nyaya, Valdesika, Vedanta, Samkhya, Yoga and Mämämsä and three heterdox system of philosphy viz. Jainism, Buddhism and Carvaka Philosophy. It is a fact that, all these philosophical systems are developed by the process of mutual dialogue. Therefore it is obvious that, when one system is emerging that has to interact with other philosophical system. 1 happen with all the systems of Indian philosophy. Having this idea in mind 1 have taken this Endeavour to show the references of Jainism in other systems of Indian philosophy, particularly in Buddhism, in Nyaya and Vaiścşika system of philosophy and all the major schools of Vedanta system of Indian philosophy. It is a critical and comparative type of study between Jainism VS other systems of Indian Philosophy.

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.

Introduction Problem and Nature of the work Prof. E. Frauwallner in his forward to "Jaina theories of Reality and Knowledge" observes:

"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.

**Contents and Sample Pages**