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phase Jaina thinkers adopted their Navya-nyāya technique for the logical presentation of their own doctrines. Now we shall discuss in detail same impacts of Nyāya-Vaiseșika schools on Jaina philosophy. In 'fact both the schools have mutual impacts, but in this paper I have restricted myself to show only the impact of Nyäya-Vaišeșikas on Jaina metaphysics and epistemology.
We must be aware of the fact that no philosophy comes in existence in vacuume, it has some impacts of its earlier as well as contemporary philosophies either in a positive or negative form; in other word either they accept their philosophical concepts with some logical modifications or reject them by showing their logical flaws and thus adopts their opponent's view or position. Jaina thinkers have used both the techniques, but instead of total rejection they tried to synthesis them with their opponent's view. In many cases we can say that the Jaina doctrine is nothing but a synthesisation of two conflicting opposite views points. Jaina philosopher have used this technique regarding Nyāya-Vaišeșika schools too.
Jaina doctrines of the first phase such as (1) The doctrine of Pañcâstikāya (alfaru), (2) The concept of nine categories (arra), (3) The concept of Şaďjivanikāya (tevilaf1914) (Six types of Jivas), (4) The doctrine of eight fold Karmas alongwith some ethico-religious doctrines such as Cāturyāma dharma, concept of five mahāvratas, four fold or three fold path of liberation and the concept of five types of knowledge etc., on all these fundamental concept of Jaina philosophy, we do not find any impact of Nyāya-Vaiseșika school. During these six centuries of first phase Jaina Thinker's logically evolved these doctrines, but in this period they have not assimilated other views as their own, in other words in this period Jaina philosophy was developed on its footings and remained unalloyed.
The impact of other philosophical traditions on Jaina philosophy starts from the second phase i.e. after 2nd century B.C. In this period Jaina thinkers propounded the doctrine of six substances and explained the relationship between substance, atribute and mode in other word between the dravya, guna and Paryāya. Though the words such as Sat, Dravya and Astikāya were used in Indian philosophy for the Reality, but originally they belong to different meanings and different traditions.
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