Sramana 2001 04

SR No.: 525044
Original Sutra Author: N/A
Author: Shivprasad
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 2001
Total Pages: 226
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 9 MB

Page 171

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philosophy. But in its later phases, Jaina philosophy is not static one, but a dynamic philosophy. In its development we find following five phases-- I. The earlier Āgamic philosophy - 8th Century B.C. to 2nd Cen.
B.C.
II. The later Āgamic philosophy - 2nd Cen. B.C. to 5th Cen. A.D. III. The period of logical presentation of Jaina philosophy and to
its theory of Anekāntavāda. - 3rd Centuary A.D. to 7th Cen.
A.D. IV. The period of critical evaluation of other schools of philosophy
- 8th century A.D. to 15th Cen. A.D. V. The period of application of Navya-Nyāya technique in Jaina
philosophy. - 17th to 18th Century A.D.
In these five phases of the development of Jaina philosophy, in the first phase we do not find any impact of Nyāya-Vaišeșika schools on Jaina philosophy. It is the second phase in which we find some impacts of Nyāya-Vaišeșika schools on Jaina metaphysical and epistemological concepts. In the third phase Jaina thinkers, while making a critical estimation of Nyāya and Vaiseșika, utilized the Nyāya Vaišeșika concepts as well as the concepts of their opponents and by synthesing these opposite views through their own theory of Anekāntavāda, evolved new theories, the Jaina theories- such as Satasatakāryavāda (Haaqahraic), Sva-para Prakāsitatā of knowledge (5944 12171), Paratah-swatah-Prāmanyavāda etc. In the fourth phase Jainas have whemently critisized the philosophical doctrines of Nyāya-Vaišeşika schools and showed their logical as well as practical weaknesses and their one-sidedness. In the fifth and last phase Jaina philosophers have made use of the Navya-nyāya technique for the sound and logical presentation of Jaina doctrines. In short we can say that in first phase no impact on Jaina philosophy in seen, in second phase Jaina thinkers accepted some concepts of these schools as it is, in third and fourth phase Jaina philosophers have used the various concepts of these schools for the critical evaluation of their onesidedness and making use of them in evolving their own theories through the synthesisation of their oponents views. In the last fifth