________________
77
is represented to us by the Nyāya and Vaišesikn systems. This philosophy niay be characterized as an attempt to register to define and to arrange in systematic order the concepts and general notions which are the common possession of all who spoke the Sanskrit language. Such a philosophy had some attraction for the Jainas, who, as we have seen, always sided with common sense views and in fact many Jainas have written on Nyāya and Vaiśesika. But at the time when the Jaina system was fra. med, the Pandit as we know him in later times, had probably not yet become distinguished from the Vedic scholar or theoloyian; it is almost certain that there was yet no class of persons who could be called Pandits and consequently their philosophy ulso was wanting. And the tradition of the Jains themselves suys as much; for according to them the Vaiseșika system was founded by Cāluya Rohagupta originally a Jaina and pupil of Arya Mahāgiri, eighth Sthavira after Mahāvira. Thus, we have no occasion to inquire into the relation between this system and Jainism,
But it may be mentioned that the atomic theory which is a marked feature of the Vaišesika, is already taught in outlins by the Juinas.
As regards the Nyāya system, it is almost certainly later than Jainism; for the dialectics and logic of the Juinus are of a very primitive character and appear entirely unconnected with the greatly advanced doctrines of the Naiyāyikas.
In conclusion, let me assert my convication that Jainism is an original system, qnite distinct, and independent from all others; and that, therefore, it is of great importance for the study of philosophical thought and religious life in ancient India.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
