Jaina Epistemology

Author(s): Indra Chandra Shastri
Publisher: Parshwanath Vidyapith

Page 64

History and Sources
mcnts of Indian philosophy. The importance of Astasahasri regarding the theory of knowledge also is second to none. It throws valuable light on the distinction between knowing and feeling; the problem of ultimate validity, the question of omniscience and such other obscure topics not discussed any where else.
(3) Yuktyanusāsanālaṁkāra : It is a middle sized commentary on Samantabhadra's Yuktyanusasana; being a clear exposition of the text.
39
(4) Pramāņa parīkṣā: It is based on the small treatises of Akalanka; which discuss the theory of knowledge. Pramāṇa parīkṣā deals with the logical side only. It brings the theory of knowledge into a final shape. The definition of Pramana, the divisions, the types of immediate and mediate cognitions; inference; recognition; and the varieties of affirmative and negative hetus, are some of the points discussed in it.
(5) Patraparikṣā: It is a small work on the science of debate. The Indian systems hold different views regarding the parts of syllogism to be applied in a debate. Vidyananda asserts that the first two are sufficient in a debate conducted for victory over the opponent. But, where the purpose is not victory, and the discussion is carried for ascertaining a fact or for explaining a point to the pupil, all the parts can be utilised according to necessity. Patra parīkṣā is the smallest composition of Vidyananda.
(6) Apta parikṣā: Vidyānanda has written it after the style of Apta mīmāmsā. The Digambara version of the Tattvārtha contains a stanza at its beginning, by way of benediction. It describes the virtues of an apta, a person whose words can be relied upon. This stanza serves as the theme of Apta parikṣā. Vidyananda states in it, that these virtues are found in an Arhat only. Kapila, Kanada, Buddha or others do not possess them and therefore, they are not äpta. The superhuman beings like Isvara of the Nyaya, Brahman of the Vedanta, and other gods like Śiva etc., either do not exist at all, or they are devoid