Jaina Epistemology

SR No.: 006738
Original Sutra Author: N/A
Author: Indra Chandra Shastri
Publisher: Parshwanath Vidyapith
Publication Year: 1990
Total Pages: 516
Language: English
Classification: Book_English
File Size: 21 MB

Page 48

History and Sources
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as the four types of paroksa, as accepted in the Tarkaschool. He also divides the five types of knowledge into pratyakșa and paroksa, but excludes sense-cognition from the category of pratyakşa.2 Thus he adopts the logical terms but interprets them in the way of Āgamas. In the Bhāsya3 he mentions the four fold division of pramāņa, which is a clear reference to the logical conception. The Nandīsūtra (5th cent.) includes sense cognition also in the category of pratyaksa. 4 The above mentioned works, though refer to the logical conceptions, do not indulge in their discussions. They do not refute the other systems. Though logical influence is clear in them; yet, the proper logical period does not begin with them. The real period of logic begins when we have discussion with other systems, and it gets perfection when the Jaina logic is codified.
The advent of Nāgārjuna (300 A.D.) started a revolution in the Indian thought. The age of tradition and authority gave way to free thinking. Mutual discussion led to deep and systematic deliberation. Apart from the metaphysical considerations the science of reasoning itself became a subject for discussion, The Jaina thinkers, so for indifferent, began to feel their existence in danger. They also felt the necessity of codifying their logic of defending their conceptions from the outside attacks and getting a befitting position in the world of scholars. As the result of this necessity two illuminaries appeared in the horizon of Jaina philosophy. They were Siddhasena Divākara and Samantabhadra, Both of them flourished between 500 and 600 A. D.
SIDDHASENA:
Siddhasena, though a great logician, did not accept logic as
1. T. Rājavārtika I 13 2. Tattvārtha I 10 3. Tattvabhäsya I 10 4. Nandi 3