Jain Journal 1999 10

SR No.: 520136
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1999
Total Pages: 66
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

Page 13

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JAIN JOURNAL : Vol-XXXIV. No. 2 October 1999
time that it is an external influence, even then that influence has kept domination of the spirit of the Agamas. That twofold divisions of knowledge have changed into fourfold forms reaching near to Agamic conception as fivefold.22 That division once again gets reverse strokes and twofold divisions come in prominence and finally accepted.23 And the credit has gone to Umaswati, who has not only kept the conception of Jaina logic according to the demand of that period, but also has sustained its originiality.
The Agamik division of knowledge is more or less subjective in nature.24 But it got a fundamental change at logical period, and it is deemed essential. Because at this stage clarity of apprehension was quite essential, provided that the Jaina categorisation of knowledge has instrumental instinct too, and this fact has stated in the Niryuktis and in the Tattvārthasūtra of Umāsvāti, in the form of Pratyaksa and Paroksa.25 In his subdivision of knowledge Umāsvāti takse all cares Tattvärtha and precautions for the elimination of the falacies so that he includes subject, object, instrument and clarity into account. Later on, the subject is dropped altogether and the clarity is also confined to the division of Pratyaksa and Parokṣa only.
In the Nandisūtra, 26 sense cognition has included into Pratyaksa, and it is rather different in the Tattvārthasūtra. Jinabhadra 27 and Akalanka 28 have designated it as samavyavahārika Pratyaksa perception according to the common usage just to avoid the contradictions, which has to be produced by different ideas inserted within Nandisutra and the Tattvārthasūtra. Māņikyanandin29 and Vādidevasūri 30 are famous for their contribution to the theory of knowledge. Sidhasena's31 contribution is quite considerable, because he divides Pramāna into three types instead of five types of knowledge.
22. Anuyogadwarasutra, p. 211. 23. Tattavärthsūtra, 1/9-12. 24. Bhagavati, 88. 2. 317. 25. Tattavārthsütra, 1/9-12; Parikṣāmukham, 2/3/4. 26. Nandisutra, 4. 27. Visesaväśyakabhäsija, 95. 28. Laghiyastrya, 3-4. 27. Viseşavāsyakabhāsya, 95. 28. Laghiyastrya, 3-4. 29. Pariksāmukha, 2/1. 30. Pramānayatattvaloka, 2/1. 31. Nyāyāvatāra, l.