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 7

192 division of pramana in his Nyayavatara (4"-5 cent. AD). Another impact of Nyaya School on Jaina epistemology is seen in Nandisatra (5" Century) where the sense-cognition is included into pratyaksa (Nandisutra-4) following the Nyaya tradition. Later on Jaina scholars such as Jinabhadragani Ksamasramana and Akalanka designated it as 'perception according to the common usage (samvyavaharika pratyaksa). Regarding the five organs (patica-avayavas) of interence (anunana) Jaina thinkers are also agreed withi Nyaya school. But in Niryukti literature we come a cross with ten organs of inference along with above-mentioned five organs. Though the concept of five organs is common to both the traditions, but the idea of ten organs is a peculiarity of Jaina tradition only. Similarly, due lo tlie influence of Nyaya School, Jaina thinkers also adopted the threefold division of inference ( 1) such as parvavat (9697), scsavat (1996) and samanyato-drsta (14RAC). In the Jaina canonical works of later period, we find mention of this classification, which shows the impacts of Nyaya School on Jaina epistemology. The last, but no least, major influence of Nyaya School on Jaina epistemology is the adoption of Navya-nyaya technique of Gangesa by the two most versatile Jaina scholars- Upadhyaya Yasovijaya (17" century AD) and Vimaladasa. Yasovijaya's Anekantavyavastha written in the neo-nyaya style helped the reestablishment of Anekantavada. Similarly, the Jaina-tarkabhasa and Jnanabindu were two important contributions to the Jaina Pramanasastra. Vimaldas's Saptabhangitararigini a trcatment of Saptabhangi (doctrine of seven fold predications) is the most celebrated work of Jaina logic written in the same style. Some traditional Jaina scholars may be reluctant in accepting the Nyaya impact on Jaina philosophy but in my humble opinion, it would be against the intellectual honesty. First of all we should decide the chronology of the development of different philosophical schools as well as philosophical thoughts honestly and then the mutual influence be traced on the basis of chronology.