Contribution Of Jaina Writers To Nyaya Vaisesika Literature

Author(s): J N Jaitley
Publisher: J N Jaitley

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122
Bhārati
एतेन शाब्दं व्याख्यातम् ( वै. सू. ३-२-३ ), implying thereby that its definition is included in Anumana. He, however, indirectly accepts Agama-Pramāņa in the following Sūtras:- तस्मादागमिकम् and ( वै. सू. २-१-१७) तस्मादागमिकः ( वै. सू. ३-२-८ ) 1.
Prasastapāda, however, discusses only two Pramāņas including Sabda in Anumana; but it appears that a commentator named Vyomasiva and some followers of Kanāda seem to have interpreted his view as propounding three Pramāņas. This becomes clear from the fact that Vyomasiva in his Vyomavati clearly propounds three Pramāņas, and also from the statement of Hemacandra in his Pramāṇamimamsã3 that the Vaiseşikəs are Tri-Pramāṇavādins.
Among Naiyāyikas, Bhāsarvajña in his Nyāyasāra recognizes three Pramāņas. All this, as we have said above, shows that prior to Vyomsiva there must have been an old tradition of Vaiseṣikas professing three Pramāņas. So we might conjecture that the above division of Akalanka's work under the three Pramana-Heads may be due to the influence of an old tradition of Nyaya-Vaiseṣika schools professing three Pramaņas. This has to be said because the Jaina tradition of Pramaņas was different and he has not followed it in his dialectical method.
Before we come to Acārya Haribhadrasuri (8th Cen. A.D.), a reference may be made to Acarya Mallavadi (circa 6th Cen. A.D. approx.) the reputed author of Dvadaśāra or Nayacakravāla popularly known as DvadaśāraNayacakra. The book would throw much light on the subject of our discussion as can be seen from the following passages of its commentary by Simhagani-Kṣamāśramaņa. The date of Simhagani-Kṣamāśramaṇa is not yet finally settled but he is probably not later than Haribhadrasuri. Of the work Dvādaśāra only one verse has uptil now been discovered.
यत्तूच्यते इत्यादियावत् सप्तम्यभिधानेन दर्शयति [ दर्शितं ] इति सूत्रार्थः कटन्याख्यातः ‘सदसतोर्वैधर्म्यात् (न्या. सू. ४-१-४८) द्वा. न. च. टी. पू. ६१०
1 Sankara Miśra in his Upaskāra commenting on the Sutra 2-1-17 states यस्माद्विशेषाकारेण नानुमितिः तस्माद् वायुरिति नाम आगमिकम् । आगमो वेदः, ततः सिद्धमित्यर्थः ।
Similarly commenting on Sūtra 3-2-8 he states f नानुमेयः, दृष्टसामान्यदृष्टयोर्लिङ्गयोरभावात् ।
2 Vide Vyoma. p. 578.
a Vide PM, p. 7.
4 Vide Nyayasara, p. 2.