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The independent development of Jaina Nyaya commences from the period of Akalanka, who for the first time expounded Smrti, Pratyabhijna and Tarka as independent Pramanas. The Jaina theory of Nyaya was given a new direction in the c. 8th A.D. Akalanka not only established Smrti, Pratyabhijna and Tarka as independent Pramana but also revised the definitions or meanings of Perception, Inference and Agama, given by Siddhasena and Samantabhadra. In his definition of Pramana, he introduced a new term Avisamvadi in place of SvaparaAvabhasaka. Most probably, this characteristic of changing definitions was borrowed from the Buddhist tradition. It was specialty of Akalanka that he logically evaluated even the preestablished conceptions, hence rightly called the father of Jaina Nyaya. His works Laghiyastraya, Nyaya-Viniscaya, SiddhiViniscaya and Pramana Sangraha are related to the Jaina Nyaya. Pramana Sangraha is the Akalanka's last work in which matured Jaina Nyaya, especially Pramana-Sastra, is elaborately discussed. Though in his earlier works he mentioned Smrti, Pratyabhijna and Tarka as Pramana, yet as independent Pramanas, these are established only in this work. As such from the point of view of the history of Jaina Pramana-Sastra this is a valuable work giving new dimension to the concept of Pramana
In the history of Indian logic the Jaina logicians, in the c. gth A.D., for the first time accepted memory (Smriti), recognition (Pratyabhijna) and induction (Tarka) as a Pramana. This is Jaina's special contribution to the field of Indian Pramana-Sastra. Not even a single tradition of Indian logic accepts memory (smrti) as an independent Pramana. Only Vedanta-Paribhasa, a work of c. 16th A.D., mentions Smriti as Pramana. Though Naiyayikas had accepted recognition (Pratyabhijna) as a kind of perception (Pratyaksa Pramana) yet neither they regarded it as an
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