________________
They are undoubtedly unique contributions of Jaina philosophy. For instance, Smrti (memory), Pratyabhijna (recognition) and Tarka (induction) were for the first time considered as Pramana.
We shall now see as to how the development of Pramanavāda took place in Jaina Āgamas. Jaina Agamas refer three and four types of Pramana accepted by Śānkhya and Naiyayikas, respectively. Sthānānga clearly mentions three types of Vyavasaya (determinate cognition), i.e., Pratyaksa (perception), Pratyika and Anugamika (inference) whereas Bhagavati-Sūtra mentions four types of Vyavasaya, i.e., Pratyaksa, Anumana, Upamana (comparison) and Āgama (verbal testimony). Similarly, in Sthānānga four types of Pramanas called Hetu are mentioned.
In this way Sthānānga mentions both, three fold and four fold classification of Pramana in the form of Vyavasaya and Hetu, respectively. Anuyogadvāra-Sūtra not only clearly mentions four types of Pramana but also elaborately discusses each of them. The details about the four Pramanas given by Anuyogadvāra sūtra are very much similar to that of Nyaya School. As I have stated earlier, Bhagavati refers to the Anuyogadvāra for more details about the Pramanas. It indicates that at the time of Valabhi council (c. 5th A.D.) the concept of four types of Pramana had already been accepted by Jaina philosophers but when Pramanavāda got synthesized with the conception of fivefold knowledge, the Upamana (comparison) had no place in it.
Later, Siddhasena Divakara in his Nyayavatara and Haribhadrasuri in his Anekānta Jayapataka mentioned only three types of Pramanas. Umasvati (c. 3rd 4th A.D.) for the first time declared five-knowledge as Pramana and divided it into two classes Pratyaksa and Paroksa. Later on, Nandisātra divided Pratyaksa in two sub-classes Samvyavaharika and
Jainism and its History
174
