Jain Journal 1998 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 13

JAIN : CONTRIBUTION OF THE JAINA LOGICIANS TO INDIAN EPISTEMOLOGY 11 Nyāyadipikā, Narendrasena's Pramāņa-prameya-kalikā are also important works which have enriched the Jaina epistemological literature.
In the seventeenth century Ācārya Yasovijaya (emerged as a prominent philosopher) wrote more than a hundred works. His works mainly related to Jaina epistemology are-Jainatarkabhāṣā, Jñānabindu, Astarahasritātparya-vivarana and śāstravārtāsamuccayaţikā.. Among these works former two are independent treatires and the latter two are the commentaries. Aștasahasritātparyavivarana is a commentary on Aștasahasri of Vidyānanda and Sāstravārtāsa-muccayaţikā is a commentary on Šāstravārtāsamuccaya of Haribhadrasūri.
To conclude, we can say that the Jaina epistemology has completed a long journey of development ranging from the 2nd century A.D. to the 17th century A.D. It has been enriched by a huge literature comprising aphoristic treatises, commentaries, vārttikas, bhāsyas and independent works. It goes without saying that both from the point of view of volume of literature and quality of philosophical discussion it is not less advanced, (if not more), than the Vedic logic and Buddhist logic. Some points are noted below : A. The Jaina philosophers of both the sects Digambara and
Svetambara joined their hands to develope the Jaina epistemology and logic. Jain philosophers were well-versed with all the systems of philosophy, whatever they thought appropriate for Jaina system was accepted. Their refutation of
opponent's view is based on cogent reasons. B. If the works of Sumati, Kumāranandin and Pātrakeśari are
found available, then the history of the development of Jaina
epistemology may be rewritten. c. Ūmāsvāti was the first philosopher who recognised right
knowledge as pramāna and classified the pramāna into two types i.e. pratyakṣa (perception) and parokşa. After establishment of right knowledge as pramāna all the descriptions of knowledge found in canonical literature came
under the category of pramāņa. D. The division of knowledge as indriya-pratyaksa and no-indriya
pratyaksa as found in the Nandi-sūtra seems a latter
development. E Although Nyāyāvatāra is the first systematic work on Jaina
epistemology and logic, Bhatta Akalanka systematized it. He