ovement against this artificial
creed, yet could not but be influenced by some of its fundamental
principles which, whether distinctly formulated or not, were at
least tacitly implied in all sacrificial performances. Thus we see
that Buddhism regarded all production and destruction as being
due to the assemblage of conditions, and defined truth as that
which could produce any effect. But to such a logical extreme
did the Buddhists carry these doctrines that they ended in
formulating the doctrine of absolute momentariness [Footnote ref 2].
Turning to the Jains we find that they also regarded the value of
knowledge as consisting in the help that it offers in securing what
is good for us and avoiding what is evil; truth gives us such an
account of things that on proceeding according to its directions
we may verify it by actual experience. Proceeding on a correct
estimate of things we may easily avail ourselves of what is good
and avoid what is bad. The Jains also believed that changes
were produced by the assemblage of conditions, but they did not
carry this doctrine to its logical extreme. There was change in
the world as well as permanence. The Buddhists had gone so
far that they had even denied the existence of any permanent
soul. The Jains said that no ultimate, one-sided and absolute
view of things could be taken, and held that not only the happening
of events was conditional, but even all our judgments, are true
only in a limited sense. This is indeed true for common sense,
which we acknowledge as superior to mere _a priori_ abstractions,
which lead to absolute and one-sided conclusions. By the
assemblage of conditions, old qualities in things disappeared, new
qualities came in, and a part remained permanent. But this
common-sense view, though in agreement with our ordinary
experience, could not satisfy our inner _a priori_ demands for
finding out ultimate truth, which was true not relatively but
absolutely. When asked whether anything was true, Jainism

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[Footnote 1: The philosophy of the Vedas as formulated by the Mima@msa of
Kumarila and Prabhakara holds the opposite view. Truth according to them
is determined _a priori_ while error is determined by experience.]

[Footnote 2: Historically the doctrine of momentariness is probably prior
to the doctrine of _arthakriyakaritva._ But the later Buddhists sought
to prove that momentariness was the logi