kirtti (950 A.D.),
Pa@n@dita As'oka, and Ratnakara S'anti, some of whose contributions
have been published in the _Six Buddhist Nyaya Tracts_, published
in Calcutta in the _Bibliotheca Indica_ series. These Buddhist
writers were mainly interested in discussions regarding the nature
of perception, inference, the doctrine of momentariness, and
the doctrine of causal efficiency (_arthakriyakaritva_) as demonstrating
the nature of existence. On the negative side they were
interested in denying the ontological theories of Nyaya and
Sa@mkhya with regard to the nature of class-concepts, negation,
relation of whole and part, connotation of terms, etc. These
problems hardly attracted any notice in the non-Sautrantika and
non-Vaibha@sika schools of Buddhism of earlier times. They of
course agreed with the earlier Buddhists in denying the existence
of a permanent soul, but this they did with the help of their
doctrine of causal efficiency. The points of disagreement between
Hindu thought up to S'a@nkara (800 A.D.) and Buddhist thought
till the time of S'a@nkara consisted mainly in the denial by the
Buddhists of a permanent soul and the permanent external world.
For Hindu thought was more or less realistic, and even the
Vedanta of S'a@nkara admitted the existence of the permanent
external world in some sense. With S'a@nkara the forms of the
external world were no doubt illusory, but they all had a permanent
background in the Brahman, which was the only reality
behind all mental and the physical phenomena. The Sautrantikas
admitted the existence of the external world and so their quarrel
with Nyaya and Sa@mkhya was with regard to their doctrine
of momentariness; their denial of soul and their views on the
different ontological problems were in accordance with their
doctrine of momentariness. After the twelfth century we do not
hear much of any new disputes with the Buddhists. From this
time the disputes were mainly between the different systems of
Hindu philosophers, viz. Nyaya, the Vedanta of the school of
S'a@nkara and the Theistic Vedanta of Ramanuja, Madhva, etc.

169

CHAPTER VI

THE JAINA PHILOSOPHY

The Origin of Jainism.

Notwithstanding the radical differences in their philosophical
notions Jainism and Buddhism, which were originally both orders
of monks outside the pale of Brahmanism, present some resemblance
in outward appearance, and some European scholars
who became acquainted with Jainism through in