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Historical Development of Jaina Philosophy and Religion
mention nothing about these three independent Pramāņas. In Śvetambara tradition, as per my knowledge, only Siddharși (c. 9th A. D. ), in his commentary of Nyāyāvatāra has mentioned the validity of these three independent Pramāņas.
Thus, in Digambara tradition from c. 8th A.D. and in svetambara tradition by the end of c. 9th A.D. memory (smṛti ), recognition ( pratyabhijñā) and induction (tarka ) were established as independent Pramāṇa. Earliest works on Jaina logic were in brief and mainly concerned with the Jaina concept of Pramāna. Works on Jaina logic, composed later on were a healthy review of the conceptions of Pramāņa prevalent in other philosophical traditions. Patrasvami's Trilakṣaṇakadarthana was the first one to refute the Hetulakṣaṇa of Dinnaga. Vidyanandi (c. 9th A. D.) wrote Pramāṇaparikṣā to evaluate the characteristics of Pramana, their divisions and subdivisions, prevalent in other philosophical traditions. In this period some more works pertaining to Jaina logic (Pramāṇaśāstra) had been composed but seem to be destroyed. In Digambara tradition, Prabhacandra's Nyayakumudacandra and Prameyakamalamärtaṇḍa are two of some prominent works composed in c. 10th-11th A. D. Both of the works are the commentaries on Akalanka's Laghiyastrayi and in Śvetambara tradition, Vadidevasüri's Pramāṇanayatattvaloka and its commentary Syädvādaratnākara (c. 11th A. D.) are well known works on Jaina logic. After that Hemcandra's Pramāṇa-mimāmsā (c. 12th A. D.) is an important work which mainly deals with the concept of pramāņa though it is incomplete. The development of Navya-nyaya (Neo-logistic system) begins with the entry of Gangesh Upadhyaya in the field of Indian Nyaya in c. 13th A. D. But for four centuries the Jaina logicians were unacquainted with this new literary genre and continued to follow the style of Vadidevasūri. Thus, the development of Jaina Logic (Nyayaśāstra) remained interrupted after
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c. 12th A.D. It was Yasovijaya who followed the style of Navyanyaya and for the first time composed Tarkabhāṣā and Nyāyabindu in Navyanyāya style, in the latter part of c. 17th A.D. In Digambara tradition, Saptabhangitarangani was written by Vimaladas following the same style.
Thus, we can conclude that it is only from c. 3rd A. D.-12th A. D. when Jaina logic made its progress and opened a new vistas for its further development.
Development of the Theory of Non-absolutism (Anekantavāda) and Syādvāda
Non-violence in practice, non-absolutistic approach in thought and conditional predication or qualified assertion (Syäiväda) in speech are the pillars upon which the splendid palace of Jainism is erected. Theory of non-absolutism (Anekāntavāda) is the central philosophy of Jainism. So far as the historical development of this theory of Anekāntavada is concerned, its historical development can be divided into three phases. Its first phase begins with the preachings of Mahavira, i. e., c. 6th B. C. and is extended upto the composition of Umasvati's Tattvärthasutra (first half of the c. 4th A. D. ). It was the period of origination of Anekāntavāda. Basically, the non-violent and tolerant attitude of Mahavira hel
ped much in the development of the non-absolutistic principle of Anekāntavāda. In Sutrakṛtänga, he clearly opines, "one who praises one's own view-point and discards other's view as a false-one and thus, distorts the truth will remain confined to the cycle of birth and death."
It follows that Mahavira preached the uttermost carefulness regarding one's speech. In his opinion speech should be unassaulting as well as true. He warned his disciple monks against making unwarranted categorical assertions or negations. He instructed them to make only a conditional statement (Vibhajjavaya Vägarejja ). It is the Vibhajjavāda
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