Jaina Logic

Author(s): T G Kalghatgi
Publisher: Raja Krisen Jain Charitable Trust New Delhi

Page 56

Pramana and Nikesepa parokya is non-distinct knowledge. Distinct knowledge is independent of other knowledge. Sense perception and mental perception are distinct because they do not depend on other knowledge, while smyti and others are dependent on other knowledge. They are indistinct. They are parokza.
Smsti involves the knowledge of the past. It is based og recollection of the past experiences, resulting in the precipita. tion of saunikarşa. It is, however, valid knowledge because of its non-discrepency (avisamvadar)".
Pratyabhijna (rocognition) is the synthetic result of perception and recollection based on the judgement of similarity (tadsadssam) and also sometimes judgements of dis-similarity (tadvatakşanam). Similarly judgement of identity (tadvedam) may also work. Validity of recognition has been a difficult problem in Indian Philosophy. The Naiyayikas and Buddhists do not consider pratyabhijná as pramana, an independent source of knowlege, as recognition is nothing but a species of perception. The sākhya theory brought pratyabhijna under perception. Mimūmsakas and Advaita vedantins hold that recognition is a kind of perception. But the jainas refute these arguments on the grounds that 1) Sense organs cannot go beyond the sphere of the present datum and 2) the criterion of nondiscrepency (avisamvada) is very mucn present in pratyabhijna. I have thoroughly discussed this problem in my book Some Problems in Jaina Psychology." Hence I have made a brief reference to the problem in this paper.
We now come to anumana (inference) as a valid source of knowledge. Early Greek Philosophers gave theories about reasoning, as about other mental states, from logical systematisation based on introspection rather than from empirical
89. Siddhtvinišcaya - III-2. 90. a) Laghi vastraya - vsttt: V 10.
b) Siddhiviniscayavptt-III; 4-5 (Bharatiya Jnana Pitha, 1956). 91. Kalghatgi (T. G) Somo Problems in Jaina Psychology (Karnatak
University, Dharwad) 1961) pp. 105-111.