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

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with their theory of Anekāntavāda evolved some new theories such as Sadasadkāryavāda, Parataḥ-svatah-prānāyavāda etc in support of their philosophy. In this phase, Jainas have vehicmently criticized the philosophical doctrines of Nyāya-Vaiseșika and pointed out their logical as well as practical weaknesses of their doctrines based on one-sidedness views. In the fourth and last phase, Jaina philosophers adopted the Navya-nyāya (Neo-logic) technique of Gangesa Upādhyāya (12-13 cent. AD) for sound and logical presentation of their philosophical doctrines. It was a new turn to the development of Indian logic. The Jaina scholars also could not escape from the powerful trend of this thought. This technique made a profound influence on Jaina Acāryas
It is established fact that no philosophy emerges in vacuum. It has some impacts of its carlier as well as contemporary philosophies either in a positive or negative form. In other words, either they accept the philosophical concepts of their earlier or contemporary philosophical schools with certain logical modifications, or reject them by showing their logical inconsistencies. Jaina thinkers had used both the techniques, but instead of total rejection, they synthesized them with their opponent's view. Thus, the Jaina doctrine is nothing but a synthesization of two conflicting opposite views. Jaina philosophers used this technique regarding Nyāya-Vaiseșika school also.
Some metaphysical concepts of Jaina philosophy which were established in the first phase of its development such as (1) the doctrine of Pañcāstikaya, (2) the nine categories (Nava-tattva), (3) the six types of living beings (Sadji vanikāya), (4) the eight fold karmas (Aștakarna-prakrti) etc. have no impact of Nyāya-Vaiseșika school. Similarly, on some ethico-religious concepts such as Cāturyāma dharma, Pañca-mahăvratas, four-lold or three-fold path of liberation (Triratna) and the concept of five types of knowledge (Pašīcajñāna) etc. we do not find any impact of Nyāya-Vaiseșika school. Though, in the 6 century BC of this first phase, Jaina