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the stereotype mindset. Empathy makes us to know that the other is not an object, but a breathing, thinking, feeling subject like ourselves. 3.3 The Jain Doctrine of Naya : Its Implications
At the very outset, it would not be out of place to state here that logic and epistemology have been given important places in the history of Indian philosophical thought right from the very beginning. As a matter of fact, Indian logicians, especially those belonging to the mediaeval age, made significant contributions in the field of logic and here the role of Jain logicians cannot be ignored. They really made logic as something independent of metaphysics and religion. Dr. Satishchandra has observed thus in this context : "By about 450 A.D. the Buddhist logician Dignāga and the Jain logicians Siddhasena Divākara (5th cent. B.C.), by differentiating the principles of logic from those of religion and metaphysics and laid the true foundation of what is termed as the mediaeval school of Indian logic."
· These mediaeval logicians were not so much concerned with ontological categories, which occupied pivotal position in the ancient logic, but they attached more importance to the analysis of knowledge-specially, means of valid knowledge and such other allied problems. In this context, one can study and find even elements of logical and linguistic analysis in Jain philosophy. They propounded their theories of meaning in their own way, which testify to the fact that they were anticipating the modern theories of logical and linguistic analysis in their own way. It may be mentioned here that Siddhasena Divakara was perhaps the first Jain writer to write on systematic logic. Samantabhadra (607 A.D.) wrote Āpta Mīmāṁsā and this is
Satishchandra Vidyabhushan. A History of Indian Logic. Calcutta: Calcutta University, 1921, p. 158.
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