Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

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A SOURCE-BOOK IN JAINA PHILOSOPHY
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pratyakşa, anumāna and sabda. Nyāya darśana accepts four pramānas : pratyakşa, anuiāna, upamāna and sabda. Prabhākara school of Mimā. msā has given five pramaņas: pra'yakşa, anumāna, upamāna, śabda and arthāpatti (implication). The Bhätta school of Mīmāṁsā gives six pramāņas by adding abhāva or anupalabdhi (cognition of absence). Buddhists have mentioned only two pramāņas : pratyakşa and anumāna.
In the Jaina epistemology, there are three different views regarding the number of pram īņas. In the Anuyogadvára sütra four pramāņas : pratyakşa, anumāna, upamāna and agama have been inentioned. Acārya Siddhasena Divākara mentions three pramānas : pratyakşa, anu'nāna & ägu.. Unāsvāti in his Tartvārthasútra, Vādidevasūri in his Promāņanayatattväloka, and ācārya Hemacandra in the Pramāņamīmāṁsā have recognised two prumāņas : pratyakșa and parokșa.
The Buddhists have recognised prtayakșa and anumāna.2 The Jainas have mentioned that anumāna is a form of parokşa pramāna and there are ag ina etc., many forms of paroksa pramāņ:. The Jainas maintain that the Buddhist classification of pramāna is not exhaustive, because it does not mention āgama etc. as a pramāņa. The contention of the Cārvāka school that indriyapratyakşa is the only pramāņa is not correct because it ignores other forms of pratyakşa, which we can get without the help of the sense-organs directly by the soul. Our knowledge of the mental states of others on the basis of the observation of external behaviours cannot be considered to be pratyakşajñ ina. It implies anumana. Similarly, without anumāna it is difficult to get th: knowledge of the relation of the cause and effect. We may state that without anumina it is difficult to establish one's ova position on the basis of the refutation of the opposite position and also to establish the truth for otherwise of the existence of the other world.3
The criterion of the validity of knowledge is that cognition should be valid and it must correspond to the facts. For all the
1. (a) Pramāṇanayatattvāloka 2.
(b) Praināņainīmāṁsā 1, 1,9 10, 2. Nyāya'indu 3. 3, Pramānamimāṁsā 1, 1, 11.