Historical Development of Jaina Philosophy and Religious

Author(s): Sagarmal Jain
Publisher: Z_Shwetambar_Sthanakvasi_Jain_Sabha_Hirak_Jayanti_Granth_012052.pdf

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Aspects of Jainology : Volume VI
phical traditions, particularly in Nyāya and Sankhya mentioned only three types of Pramănas. Umāsvāti school, but in due course of time they got it associated (c. 3rd-4th A. D.) for the first time declared five-fold with their concept of five-fold knowledge. Thus, what- knowledge as Pramāna and divided it into two classes ever development of Jaina theory of Pramāņa is seen Pratyaksa and Parokşa. Later on, Nandisūtra divided in Jainism, is the result of its synthesis with Pañca- Pratyaksa in two sub-classes Sāmvyāvahărika and jñanavāda. While classifying the Pramāņa some new Pāramārthika, including sensory perception into the concepts came into existence. They are undoubtedly first one and Avadhi, Manah-paryaya and Kevala into unique contributions of Jaina philosophy. For insta- the second, respectively. The four Āgamic divisions of nce, Smrti ( memory), Pratyabhijñā (recognition) Matijñāna --Avagraha (the cognition of an object as and Tarka ( Induction ) were for the first time such without a further positing of the appropriate considered as Pramāņa.
name, class, etc.); Ihā ( the thought process that is We shall now see as to how the development
undertaken with a view to specifically ascertain the of Pramānavāda took place in Jaina agamas. Jaina general object that has been grasped by avagraha ); āgamas refer three and four types of Pramāna Avāya (when further attentiveness to final ascertainaccepted by Sankhya and Naiyāyikas, respectively. ment takes place regarding the particular feature Sthänänga clearly mentions three types of Vyavasāya grasped at the stage of tha ) and Dhāraņā (the constant (determinate cognition), i.e., Pratyaksa (perception),
stream of the ascertainment, the impression left Prātyika and Anugāmika ( inference ) whereas
behind it and the memory made possible by this Bhagavati mentions four types of Vyavasāya, i.e., impression, all these operations or the form of matiPratyakşa, Anumāna, Upamāna (comparison ) and jñāna are called dhäranā ) were accepted as the two Agama ( verbal testimony ). Similarly, in Sthänārga classes of sensory perception. The indirect knowfour types of pramānas called Hetu are mentioned. ledge ( Parokşa-jñāna ) enumerated the cognition In this way Sthānānga mentions both, three
originated from mind ( manasajanya jñāna ) and fold and four-fold classification of Pramāņa in the
Verbal testimony ( Śrutajñāna ) with a view that form of Vyavasāya and Hetu, respectively. Anuyoga
Inference (Anumāna ) etc. are the forms of Manasadvärasutra not only clearly mentions four types of anyamana. Pramāna but also elaborately discusses each of them.
Thus, the attempt to synthesize the concept of The details about the four Pramāņas given by Pramāna with the theory of five-fold knowledge in Anuyogadvārasutra is very much similar to that of the true sense begins from the period of Umāsvāti. Nyaya school. As I have stated earlier, Bhagavati Ācārya Umāsvāti maintains that these five types of refers to the Anuyogadvära for more details about cognition ( knowledge ) are five pramānas and the Pramānas. It indicates that at the time of Valabhi divides these five cognition into two Pramānas - council (c. 5th A. D. ) the concept of four types of direct and indirect. Pt. Malvania has observed that the Pramāna had already been accepted by Jaina first attempt of this synthesis was made in Anuyogaphilosophers but when Pramanavāda got synthesized dvārasutra, the only text accommodating Naiyāyika's with the conception of five-fold knowledge, the four-fold division of Pramāna into knowledge. But Upamāna ( comparison ) had no place in it.
this attempt not being in accordance with the Jaina Later, Siddhasena Divākara in his Nyāyāva- view, the later scholars tried to solve this problem and tāra and Haribhadrasūri in his Anekāntajayapatākā ultimately succeeded in doing so. They discussed the