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Society, Epistemology and Logic in Indian Tradition
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Jaina logicians followed him. Hence, they considered two types of pratyakşa as mukhya pratyakșa and sāņvyāvahārika pratyakşa. The perception that occured directly through a soul comes under the category of mukhya pratyakșa and the perception that occured through sense organs and mind comes under the category of sāmvyāvahārika pratyakșa (empirical perception). At this stage, the Jaina logicians entered into a dialogue with other Indian logicians. Pramāņa in canonical literature
It may be noted that in sthānāngasūtra and Anuyogadvārasūtra, the word pramāṇa was used in the meaning of measurement and we find four types of that pramāņa there in i.e. dravyapramāņa (measurement as substance), kşetrapramāņa (measurement as space), kālapramāņa (measurement as time) and bhāvapramāņa (measurement as modes). Somewhere in the Bhagavatīsūtra (also known as Vyākhyāprajñaptisūtra) and Anuyogadvārasūtra the four types of pramāņa propounded by the Nyāyasūtra are also mentioned as pratyakşa (perception), anumāna (inference), upamāna (comparison) and āgama (testimony)". These four types of pramāņa were also mentioned in Upāyahrdaya an old text of Buddhism.' It sounds that Buddhist and Jaina philosophers developed their own pramāņaśāstra after Nyāya philosophy.
In the Sthānāngasūtra these four types of pramāņa are mentioned as the four types of hetu - (Sthānāngasūtra, 245,
Bhagavatisūtra 5.3.192 (In ST) Pamaņe cauvihe pāņņatte, tamjahā paccakkhe anumaņe ovammeāgame, Jahā aṇuogadare. UH, p. 13: Atha katividham pramānam? caturvidham prāmaņam. Pratyakşamanumānamupamānamāgamasceti.
