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an external influence, yet the spirit of Āgamas was dominating. It is in the Anuyogadvārasutra for the first time five-fold division of Āgamika tradition goes into back and the four fold division of the Nyāya school comes in prominence. Here the Jaina thinkers adopted the view of Nyāya school in toto. These four pramāṇas-- Pratyakșa, Anumāna, Agama and Upamāna, has been mentioned in various cannonical works such as Samavāyānga, Bhagavati, Anuyogadvāra etc. in the name of Hetu (TO), Vyavasāya (244684) or Pramāņa (FHTUT), It is also to be noted that in the cannonical works (Āgamas) we find the mention of four Pramāņas like Nyāya school and three pramānas like Samkhya school. Ācārya Siddhasenadivākara also followed this three- fold division of pramāņa in his Nyāyāvatāra (4th-5th century). The another impact of Nyāya school on Jaina epistemology is seen in Nandisutra (5th century) where the sense-cognition is included into Pratyakșa (Nandisutra 4), following the Nyāya tradition but at the time of Umaswati it was included in Paroksa Pramāņa (indirect knowledge). Later Jaina scholars such as Jinabhadra and Akalanka designated it as Sāmvyavahārika Pratyakşa (perception according to the common usage). Regarding the five organs (pañca avayavas) of inference (Anumāna) Jaina thinkers are also in agreement with Nyāya school. But in Niryukti literature we also find the mention of ten organs of inference alongwith above mentioned five organs; though the concept of five organs is common to both the tradition, but the idea of ten organs is a peculiarity of Jaina tradition. Similarly due to the influence of Nyāya school Jaina thinkers also adopted the three fold division of inference (अनुमान) such as Purvavat (पूर्ववत्), Sesavat (शेषवत्) and Sāmānyato-dęsta (H14RIGIÇE). In the Jaina cannonical work of later period namely Anuyogadvarasutra (37941 TERTELET) we find this classification. These are the some important major impacts of Nyāya school on Jaina epistemology.
The last but not least important influence of Nyaya school is the adoption of Navya-nyāya technique of Gangesh (12-13th century) by the Jaina scholars-- Yaśovijayagani (17th century) and Vimaladas. Yaśovijaya's Tarkabhāṣā and Vimaladas's Saptabhangitarangani are the best works of Jaina thinkers, which are written in the Navya-nyāya technique.
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