Dr. Samani Mangal Pragya
For establishing their own theory, scholars of medieval period, have adopted the method of pūrva pakṣa (opponents doctrines) and uttara pakṣa (own doctrine), in which, opponents arguments were kept as the pūrva pakṣa (on left hand) and then refuted them. This tradition was in practice in all the philosophies such as Jain, Buddhist, Vaidika etc. However, in ancient, original texts like Upaniṣads, Jain āgamas, pāli tripiṭakas, etc. prime importance was given to the exposition of one's own theory. They have not given much importance to the refutation of other's principles. However, there is a mention of other's concepts also, which is important from historical point of view.
In Jain āgamas, there is a description on 363 beliefs other than Jain, prevalent in those times. This number might symbolic to show the multiple belief systems prevalent in those times. Jain Acharya of post āgamic period has proved this number on mathematical basis. Altogether, it is clear that even today there are several varied beliefs prevalent in the land of India itself. They are hundreds in numbers. The period of Lord Mahavira was a period of philosophical reformation. The old beliefs were challenged. Several thinkers were coming up with several new ideas. Ajitakeshakambali, Mankhali Goshala, Sanjayavelaṭṭhiputra etc. and many other thinkers are also mentioned in the Buddhist literature. The common thing that is shared by all these thinkers is that all of them considered their own belief as the original one and were not followers of any previous or ancient beliefs. In this way, they were trying to become the propounder of their own philosophy. Among them, Jain and Buddhist philosophy survived to date and even Ājīvaka tradition survived for a long time. Other traditions did not survive for long.
Jain tradition tried to keep itself uninvolved in such debates. It never involved in appraising its own tradition or in condemning others.
sayaṃ sayaṃ pasansantā, garahantā paraṃ vayaṃ
je u tattha viussaṅti, sansāraṃ te viussiya
Actually, concept of anekānta (non-absolutism) does not consider any philosophy absolutely refutable (wrong). It accepts that every philosophy or concept definitely possess some part of the truth.
parasamayāṇaṃ vayaṇaṃ, micchaṃ khalu savvahā vayaṇā
jeṇāṇaṃ puṇa vayaṇaṃ, sammam khu kahanci vayaṇādo.
The mention of non-Jain beliefs is found Jain āgamas from this perspective. These have been described in the last chapter of this book. These beliefs are not found in detail in Jain āgamas. The analysis of then-prevailing Buddhist literature may throw some more light on these beliefs. The explanation that has been given here is potent enough to prove that the age of Jain āgamas was of philosophical speculation and Jain tradition emerged amidst those existing beliefs and survived with dignity. Due to the application of Anekānt, it stood successful in reconciliation with all other philosophies and beliefs. It is quite possible that the concept of five factors (pañca samavāya) is an outcome of such effort of reconciliation.
