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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
"We find here many sayings which excel in aptitude of comparison or pithiness of language. As in the Sutta-Nipāta and the Dhammapada, some of these series of sayings are bound together by a common refrain. - A His. of Ind. Lit. (vol. II, p. 467).
Metaphysics - It is a well-known fact that the theory of karman plays an important part in the Jaina metaphysics and ethics as well. It has engaged the attention of several Jaina authors who have developed it into a science. This has been possible in view of the various particulars pertaining to this theory being dealt with in the Agamas such as Thāna (II, 4; s. 105; IV, s. 268; & VIII; s. 596), Samavāya (s. 51, 52, 58, 69 & 97), Viāhapannatti (I, 4, 1; VI, 3, 4-5; VI, 9, 1; & VIII, 10, 7), Kammapayadi-pähuda, the 8th Puvva, Pannavaņā (XXIII-XXVII) and Uttarajjhayana (XXXIII).
Logic - By logic I mean pure logic having only one category viz. pramāṇa which, of course, touches upon other categories as far as they are necessary for its proper elaboration. Thus the doctrine of the nature and salvation of the soul has no direct place in this pure logic. So far as the Jainas are concerned, their logic deals with 3 topics viz. pramana, naya and niksepa. The latter two topics are the special features of this logic. In Thāna (VII; s. 552), Anuogaddāra (s. 152) and Viseśão (v. 2180-2278) there is a description of naya and its 7 kinds.
Pramāņa or valid knowledge is classified in Thāņa (IV, 3; s. 338'), Viahapannatti (V, 4; 192) and Anuogaddāra (s. 144; pp. 211"-21942). The word heü (Sk. hetu) is used in Thāna in 2 senses viz., pramāna4 and reason
1. " fog qura, À 046-471 37THU 19 THI" 8. Herein pramana is said to be four-fold : pratyaksa, anumana, aupamya and agama. Out
of these pratyakșa has two varieties viz. indriya-pratyaksa and no-indriya-pratyaksa. The former has 5 sub-varieties and the latter 3. Anumana is of 3 kinds : pūrvavat, śesavat and drstisādharmyavat. Out of these, the 2nd is of 5 types and the 3rd, of two types. Aupamya has 2 varieties, each of which has 3 sub-varieties. Agama is of 2 kinds and of 3 kinds as well. In v. 25-27 of Kappanijjutti, there is a discussion about pratyaksa and paroksa pramānas. Viseśā (v. 95) says that inferential knowledge is absolutely paroksa, avadhijñāna etc. absolutely pratyaksa, and one based upon sense-organs and mind
sāmvyavahāri-pratyakşa. 3. Hemacandra Suri in his com. (p. 213-p. 213b) on Anuogaddāra has discussed the
characteristics of a hetu. While doing so he has quoted several verses one of which is
ascribed to Nyāyavādin Purusacandra by him. 4. See fn. 1.
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