Sramana 2005 07 10

SR No.: 525056
Original Sutra Author: N/A
Author: Shreeprakash Pandey
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 2005
Total Pages: 226
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 11 MB

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with their theory of Anekāntavāda evolved some new theories such as Sadasadkaryavāda, Parataḥ-svataḥ-prāmāṇyavada etc in support of their philosophy. In this phase, Jainas have vehemently criticized the philosophical doctrines of Nyaya-Vaiseṣika 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 Upadhyaya (12-13th 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 earlier 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 Nyaya-Vaiseṣika school also.
Some metaphysical concepts of Jaina philosophy which were established in the first phase of its development such as (1) the doctrine of Pañcāstikāya, (2) the nine categories (Nava-tattva), (3) the six types of living beings (Ṣaḍjīvanikāya), (4) the eight fold karmas (Aṣṭakarma-prakṛti) etc. have no impact of Nyāya-Vaiseṣika school. Similarly, on some ethico-religious concepts such as Căturyāma dharma, Pañca-mahāvratas, four-fold or three-fold path of liberation (Triratna) and the concept of five types of knowledge (Pañcajñāna) etc. we do not find any impact of Nyāya-Vaiseṣika school. Though, in the 6th century BC of this first phase, Jaina