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
It is also called üha. It has also been referred to as cintă in the Jaina śāstras. It is inference based on the previous condition. It has two constitutent conditional propositions as the major premise. It can be stated as "if 'a' is 'b' then 'c' is 'd', and because 'a' is 'b' therefore 'c' is 'd'.” For instance, if there is fire, there is smoke and if there is no fire there is no smoke.
Vyāpti is the universal relation between the middle term and the major term. Tarka is inference based on the positive and negative conditions of the universality of relation between the middle term and the major term.
Generally all schools of Indian philosophy have accepted tarka as a pramāņa. The Naiyāyikas maintain that tarka is a from of inference and not an independent pramāna. It is an auxilliary pramāņa and is based on conditioned relation between the antecedent and the pramāna. The knowledge that we get through tarka strengthens the validity of knowledge. Pramāna is valid cognition and tarka strengthens and supports this cognition by hypothetical reasoing. Therefore, the Naiyāyikas has considered tarka as secondary pramāņa. Logicians like Udayana and Vardhamāna have considered that tarka has function of supporting the valid conclusion by presenting the universality of condition. Knowledge of vyāpti is strengthened by tarka. But the Nyāya does not accept tarka as an independent pramāņa. The Buddhists have accepted that tarka is useful in the establishment or vyāpti, but still they do not give the tarka the status of a pramāna. But Jainas have recognised it as a parokşa pramāņa. According to the Jainas the knowledge of vyāpti in its positive and negative aspect is possible through tarka. "
Anumāna (inference) cannot take the place of tarka, because it is based on tarka. The knowledge of vyāpti is possible through tarka and inference is based on knowlege of vyāpti. Therefore, anumāna is possible because of tarka. And anumāna cannot take place of the tarka. The two are different pramāṇas.
in ANUMANA (INFERENCE) Anumāna is knowledge which is arrived at through the means