Jainas in History of Indian Literature

Author(s): Jinvijay
Publisher: ZZZ Unknown

Page 42

PHILOSOPHICAL WORKS OF THE JAINAS
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Jaina, Chaluya Rohagutta of the Kausika Gotra, a pupil of Mahāgiri, the eighth Sthavira after Mahā vira. But the system alluded to in the passage of the Āvasyaka where this tradition occurs, is that of Kaņāda's Vaisesikadarsana. And there is little doubt that Rohagupta merely adopted Vaišeşika theories for the purposes of his own systematical teaching?. In the Jaina cạnon, and still more in the, Niryukti . of Bhadrabāhu we find also some elements of logic. But we cannot be sure whether the elements of logic found in canonical texts belong to the oldest parts of the canon that may go back to the 4th, or 3rd, century B. C., or to those parts of it that are nearer the time of Devarddhi (about 450 A. D.), while, thus, it is not at all likely that Vaiseșika and the Nyāya systems owe their origin to Jaina thinkers, it is certain that Jaina authors have made very valuable contributions to Nyāya and Vaišeşika studies. What the Mahāmahopādhya Satis Chandra Vidyābhūşaņa has described as the “Mediaeval School of Indian Logic” is the logic of Jainas and Buddhists. Already Umāsvāti whom Prof. Suali would place as early as about 300 A, D., in his Tattvārthādhigamasutra expounds a doctrine of categories and a theory of Pramāņas (means of proof).
But the first Jaina author who has written a work on systematic logic, is Siddhasena 1. See Jacobi, Sacred Books of the East, Vol. 45, pp.
Ixxvii f. 2 Luigi Suali, Introduzioneallo studio della Filosofical
Indiana, Pavia, 1913, p. 36.