Impact of Nyaya and Vaisesika School on Jaina Philosophy

SR No.: 269078
Original Sutra Author: N/A
Author: Sagarmal Jain
Publisher: Z_Sagar_Jain_Vidya_Bharti_Part_6_001689.pdf
Publication Year: 2003
Total Pages: 7
Language: English
Classification: Article & Jainism
File Size: 331 KB

Page 1

The Impact of Nyāya and Vaiseșika
School on Jaina Philosophy
The history of Jaina philosophy extends over a long period of 2600 years. The concepts of Jaina metaphysics and cpistemology can be traced as early as the history of Jainism begins. Not only Mahāvīra (6" cent. BC) but the tradition of his predecessor Lord Pārsvanātha (8' cent. BC) also bears clear marks ofthe fundamental concepts of Jaina philosophy. Tradition reckons twenty-three prophets as having preceded to Mahāvīra, which takes us back to fabulous antiquity of the tradition. Pārsvanātha, born at Varanasi was the 23" Tīnthankara. Thus, historically Jaina philosophy existed long before the emergence of Nyāya-Vaiseșika schools of Indian Philosophy. Due to the earlier emergence of Jaina philosophy, we do not find any impact of Nyāya-Vaiścsika school on the fundamental concepts of Jaina metaphysics and epistemology, such as Pašīcāstikāyavāda, nine categories (Nava-tattva), six kinds of living beings (Sadjivanikāya) including five kinds of knowledge (Pascajñāna). On these earlier concepts we can trace some impacts of carlier Upanişads, early Buddhism as well as other contemporary Sramanic traditions. Generally, Jainism and Buddhism are regarded as the schools emerged against the sanctity of Vedic lore and oppressive priest craft. But this is not true as both of the traditions have their independent origin. Though, independent of Buddhism, Jainism resembles it in several respects, e.g. in its repudiation of the authority of Veda, its pessimistic outlook on life and its refusal to believe in Supreme God. Being sister religions of the same Śramanic tradition, both have various philosophical, religious and ethical concepts as common. Both of the philosophical schools, being based more or less on the same theory of Vibhajyavāda,