________________
looked upon as a' mode of Samaropa by the Jaina thinkers.
So much about the formal aspect of the Jaina theory of valid knowledge. We shall now consider shortly the matter or the objects of valid knowledge.--- the question, what are the objects known or knowable?
According to the Jaina philosophers, the Self and the Non-self are the two objects knowable. The great Buddhistic and the Vedantic systems of philosophy are well known for nihilism or denial of External Reality. The question raised by the Buddhists is mainly this : "What is a Thing (the so-called External Reality or the Non-self) ? Is it an Atom or a Thing of greater magnitude or both an Atom and a Gross Thing or neither an Atom nor a Gross Thing? We meet with difficulties whatever view we may adopt." The Jainas meet the Buddhist objections by appealing to their "Doctrine of Standpoints." They point out that the Buddhist metaphysics is based on unreasonable abstractions, Reality is not an Atom nor is it Gross. It is both Atomic and Gross. In its substantial aspect, a thing may be said to be atomic: from the standpoint of its modifications it may be looked upon as gross.
The Vedantic school of pliilosophy also raises an objection to the reality of the Non-self. According to
