Book Title: ISJS Jainism Study Notes E5 Vol 02
Author(s): International School for Jain Studies
Publisher: International School for Jain Studies
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Samvyavahārika
Direct - Pratyakşa
Mukhya
jñāna
Kevala
Fig3
Avadhi
Manahparyaya
Indirect - Parokşa
INTERNATIO
STUDY NOTES version 5.0
SCHOOL
SELF STUDY IS THE SUPREME AUSTERITY
Faraga
Memory-Smrti
Pratyābhijñāna
Logic - Tarka
Inference - Anumana
OF
Canonical literature-agama
AN STUDIES
The beginning of Jain logic is evident in the works of Kundakunda's (analyzes every aspect of reality from three view points), Samantabhadra (Aptamimänsä) establishing the essence of omniscience; Umāsvāti (Tattvärtha-sūtra), Siddhasena Divakara (equating knowledge with pramāṇa) in the period 1-4th century AD. They considered knowledge as valid or not from the point of view of logic and not just spiritual progress. They classified pramāņa into two viz pratyaksa (direct) and paroksa (indirect) first based on its origination by the soul directly or through some other external media. The next phase of Jain logic / theory of knowledge were initiated by Akalanka, called father of Jain logic (720-780AD). He wrote Laghistraya, Nyayaviniscaya, Pramanasangraha, Siddhiviniscaya and commentary on Tattvärtha-sutra called Rājvārtika. He studied all Indian schools of logic and then gave final shape to Jain logic, which was compact, comprehensive, authentic and subtle. Competent Jain logicians like Manikyanandi (Parikṣāmukha), Prabhäcandra (980-1065AD) wrote commentaries on Parikṣāmukha and Laghistraya named as Nyayakumudacandra and Prameya-kamalamartanda a host of other logicians like Vādidevasūri etc. later on followed. Then in 1108112AD Hemacandra wrote an excellent systematic textbook on logic called Pramāṇamiīmārsā followed by other logicians later on who wrote commentaries on this and Divakara's works. Yasovijaya (1608-1688AD) wrote Tarkabhāṣā and Jñanabindu dealing with subject systematically.
Kundakunda in Samayasāra (gāthā 5) introduced the concept of pramāṇa, Tattvärtha-sūtra equated jñāna to pramāṇa and further classified it as direct and indirect 8. Āryarakṣita tried to define pramana and gave its four types as per Nyayaśāstra. Umāsvāti equated jana to pramāṇa in Tattvärtha-sutra. Samantabhadra established the validity of Jaina omniscient
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