Jain Journal 2007 10

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

Page 33

JAIN JOURNAL : VOL-XLII, NO.2 OCTOBER 2007
experience i.e. Smrti or memory. The Jains consider it pramāņa due to its impact on a. behavioral changes and b. extensive use in inference based on earlier experience and its object.
Recognition or Pratyabhijnana: Cognition due to the combined result of direct intuition and memory is called recognition. It is a means by which we gain knowledge of an object from its similarity or dissimilarity or to another object previously well-known i.e. cognition by comparison. Two factors are involved in an argument in comparison namely i.e. cognition by comparison. Two factors are involved in an argument in comparison namely athe knowledge of an object to be cognized and b. perception of similarity to other previously known object. Memory cognition is 'He is a man' and Recognition is 'He is that man or He is like Deva Datta.' It is of many types namely Ekatva (unique), Sādrsya (Equality or similarity) and prātiyogika (competitive).
Logic or inductive reasoning or Tarka : Logic implies establishing the universal relationship (vvāpti) between the object of cognition (sādhya / major term or the hypothesis to be proven) and the object known already (sādhana or middle terin) by observation or non-observation; e.g. smoke has a universal relationship with fire as smoke exists only with fire and it does not exist without fire. Vvāpti is also known as avinābhāva or concomitance. There are two types of universal relationships namely co-existent (sahabhāvi) and serial (kramabhāvi). Co-existent Universal relationship is the existence of middle term (vyāpya) with the major terin (vyāpaka) e.g. smoke and fire and not vice versa or neem and tree. Serial universal relationship is time based or relation of the form pre-post existence of major terin and middle term e.g. Monday comes after Sunday.
Inference or Anumāna : Cognition of the sādhya / major terin due to the knowledge of the middle terin / sādhanu / hetu / linga). It can be either affirmation or negation. The word anu (meaning after and māna (knowledge) literally means cognition after some prior knowldege. Thus the middle term (Hetu) assumes significance in inference. Characteristics of hetu had been a hotly debated subject in different Indian philosophies which talk of 2,3,4,5 and more