118 



JOURNAL, R.A.S. (CEYLON). [Vol. VIII. 



other names, ekamsikam (containing one proposition),* while 

 the second or heretical is called anekamsikam (manifold). 

 This latter term is employed with special reference to the 

 Jainas, " who call themselves anekdnta vadinah ; because 

 they hold that truth is never absolutely known, but that 

 it is always relative. They ridicule their opponents as ekan- 

 tavddins. The terms ekantavddi and ekamsika express the 

 same thing, anta and amsa meaning a side, a proposition. 

 (Mr. Ohilders gives ekanta for ekansa in his Pali Dic- 

 " The Jainas attach great importance to the system of 

 tionary.) 



dialectic reasoning developed by Kanada, whose atomic 

 theory about the creation of the world is the foundation 

 of Jainism. They are, therefore, the anekamsika reasoners 

 already referred to. The Jainas consider both the Bud- 

 dhists and the Brahmanas to be ekantavddins. 



" The standpoints of the Brahmanas, the Buddhists, and 

 the Jainas are these: — The Brahmanas and the Buddhists 

 state that their systems are based upon absolute truths. The I 

 former hold that the Veda is revealed by some mysterious 

 impersonal agency ; while the latter hold that truth is 

 made known to them by persons who attained to omni- 

 science. The first declare that the purpose of life is to per- 

 form all sacrifices and ceremonies that the Veda enjoins ; 

 while the latter declare that the purpose of life is to I 

 practise austerities and to attain to spirituality. This is 

 significantly expressed in the Purvamimansa system as 

 kritvdrtkatd, as opposed to purushdrthatd. The Jainas differ 

 from both the Brahmanas and the Buddhists, characterising 

 both as ekantavddins— mm who adhere to one-sided truth, 

 forgetting that nothing can be known absolutely— and 

 assume that their position as anekamsikas is unchallenge- 

 able." 



This description applies to the Jains of both classes, 



* It should be mentioned that Professor Kiinte's argument here was 

 called in question by several members of the Society, on the ground 

 that ekamsikam means simply " certain," and implies no particular 

 philosophy. The words in the text, eke and dutiyam, mean only 

 "some" and "another," while in the gloss itself the " two positions" 

 ( dwisu thdnesi) are contrasted as " certain" and " uncertain," not as 

 monistic and dualistic. 



