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JAIN : CONTRIBUTION OF THE JAINA LOGICIANS TO INDIAN EPISTEMOLOGY 3
as the four types of hetu- (Sthānāngasūtra, 245, Suttāgame, p. 215). Sthānāngasūtra has also mentioned three types of vyavasāya i.e. pratyakşa, prātyayika and anugāmi- (Sthānāngasūtra, 245). Pandit Dalsukha Mālvaniya has mentioned in his 'Agama Yuga kā Jain Darśana' (pp. 138-139) that these three types of Vyavasāya have got a place in Siddhasena's Nyāyāvatāra and Haribhadra's Anekāntajayapatāka as the developed form of pramānai.e. pratyakşa, anumāna and agma It is true that the seeds and roots of Jaina concept of pramāņa are found in Jaina canons. The Anuyogadvārasūtra and Sthānāngasūtra have great importance in this context. In the Sthānāngasūtra perception is divided into two types i.e. kevala and nokevala. In the later development of pramānaśāstrathe Jaina logicians termed these types as sakala and vikala perception. In the Anuyogadvārasūtra and Nandisūtra perceptual knowledge is divided into two types i.e. indriya-pratyaksa and no-indriya pratyakşa. This division shows that in the later canonical literature the knowledge occurred by sense organs was included in perception.
This division of perception is not mentioned in the Tattvārthasūtra So it seems that this addition was made in the canons at a later stage. It is possible that Jinabhadraganin (6th century) developed a concept of sāņuyavahārika pratyaksa on the basis of the above mentioned division of perception in the Nandisūtra and Sthänāngasūtra.
Jaina epistemology regarding pramāna was actually systematized by Bhatta Akalanka in the eighth century A.D. The main contribution of Bhatta Akalanka was to establish smrti (recollection) pratyabhijñāna (recognition) and tarka (inductive reasoning) as independent pramāņas under the category of paroksa. This is also one of the main contributions of Jaina epistemology to Indian philosophy.
Before the advent of Akalanka (720-780 A.D.), Umāsvāti (2nd-3rd century A.D.), Pūjyapāda Devanandin (5th century A.D), Samantabhadra (6th century A.D.), Mallavādi Kşamāśramaņa (5th century A.D.), Jinabhadragani Kşamā-śramaņa (6th-7th century A.D.), Simhasūri (7th century A.D.) Sumati (7th-8th century) Pātrasvāmi (7th century), Shridatta, Kumāranandin (7th century) and Haribhadrasūri (700-770 A.D.) also contributed their mite to the Jaina epistemology to some extent. Ācārya Kundakunda attempted to prove the nature of knowledge illuminating itself and object.
One of the prominent philosophers Mallavādi Kşamāśramana flourished in the 5th century A.D. discussed all the main philosophical tenects in his famous work Dvādaśāranayacakra. He refuted several times the epistemology of other systems. Simhasūri's commentary on
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