Historical Development of Jaina Philosophy and Religious

SR No.: 250112
Original Sutra Author: N/A
Author: Sagarmal Jain
Publisher: Z_Shwetambar_Sthanakvasi_Jain_Sabha_Hirak_Jayanti_Granth_012052.pdf
Publication Year: 1998
Total Pages: 13
Language: English
Classification: Article & History
File Size: 4 MB

Page 15

Aspects of Jainology: Volume VI
commences from the period of Akalarka, who for the Smrti is not Pramāna, how recognition first time expounded Smrti, Pratyabhijña and Tarka (Pratyabhijñā ) can be accepted as Pramāņa because as independent Pramānas. The Jaina theory of Nyāya in absence of memory (Smrti ), Pratyabhijña is not was given a new direction in the c. 8th A. D. possible. If memory (Smrti ) is not Pramāņa, PratyaAkalanka not only established Smrti, Pratyabhijñā bhijñā also a combination of past memory and present and Tarka as independent Pramāņa but also revised perception can not be considered as Pramāņa, the definitions or meanings of Perception, Inference because Pratyabhijñā is based on Smrti. Similarly, and Āgama, given by Siddhasena and Samantabhadra. Jainas established Tarka as independent pramāņa In his definition of Pramāna, he introduced a new because in the absence of Tarka Pramāna, Vyāpti term avisamvādi in place of svapara-avabhāşaka. ( universal relation ) is not possible and without Most probably, this characteristic of changing defini- Vyāpti, inference (Anumāna) is quite impossible. To tions was borrowed from the Buddhist tradition. It solve this problem Naiyāyikas accepted Sāmānya was an especiality of Akalanka that he logically Laksana Pratyāsatti ( generic nature of individuals ). evaluated even the pre-established conceptions, Jainas accepted Tarka Pramāņa at the place of hence rightly called the father of Jaina Nyāya. His Naiyāyika's Sāmānya Laksana Pratyāsatti which is works Laghiyastraya, Nyāyaviniscaya, Siddhi- more extensive than that and may be called Inductive viniscaya and Pramāṇasangraha are related to the leap ( āgamana ). Jainas maintained induction Jaina Nyāya. Pramāṇasangraha is the Akalanka's last (āgamana ) and deduction (nigamana ) of Western work in which matured Jaina Nyāya, especially Logic and introduced them in the name of Tarka and Pramāna-śāstra, is elaborately discussed. Though in Anumana as an independent Pramāņa, respectively. his earlier works he mentioned Smrti, Pratyabhijña An independent Tarka Pramāṇa was needed because and Tarka as Pramāņa yet as independent Pramānas, acquisition of Sāmānya (generality ) through percethese are established only in this work. As such from ption is not possible and without Sārnānya, Vyāpti is the point of view of the history of Jaina Pramāņa- not possible. Similarly in absence of Vyāpti, śāstra this is a valuable work giving new dimension to Inference (anumāna ) is impossible. Since in Jainism, the concept of pramāņa.
Samānya Laksana Pratyāsatti is no where mentioned In the history of Indian logic the Jaina logi
as a kind of perception, Jainas established Tarka as cians, in the c. 8th A. D., for the first time accepted
independent Pramāņa to solve the problem of Vyapti. memory (Smrti ), recognition ( Pratyabhijña ) and
As Pratyabhijña was needed for Tarka and Smrti for induction ( Tarka ) as a Pramāņa. This is Jaina's
Pratyabhijña, Jainas accepted all these three as special contribution to the field of Indian Pramāņa
independent Pramāņa. śāstra. Not even a single tradition of Indian logic It was Akalanka (c. 8th A. D. ) who for the accepts memory (smrti ) as an independent Pramāņa. first time referred these three types of independent Only Vedānta-paribhāṣā, a work of c. 16th A. D., Pramāna in Digambara tradition. Before Akalanka, mentions Smrti as Pramāņa. Though Naiyāyikas had his predecessors Samantabhadra (c. 5th A. D.) and accepted recognition (pratyabhijña ) as a kind of Pūjyapāda (c. 6th A. D.) do not make any mention of perception (pratyakșa pramāna ) yet neither they it. In Śvetāmbara tradition, Siddhasena Divākara (c. regarded it as an independent Pramāņa nor accepted 4th A. D. ), Jinabhadra (c. 6th A. D.), Siddhasena Smrti as its cause (hetu ). Jainas maintained, in case Gani (c. 7th A. D.) and Haribhadra (c. 8th A. D.)