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independent Pramana nor accepted Smrti as its cause (Hetu). Jainas maintained, in case Smriti is not Pramana, how recognition (Pratyabhijna) can be accepted as Pramana because in absence of memory (Smrti), Pratyabhijna possible, if memory (Smriti) is not Pramana. Pratyabhijna also a combination of past memory and present perception cannot be considered as Pramana because Pratyabhijna is based on Smrti. Similarly Jainas established Tarka as independent Pramana because in the absence of Tarka Pramana, Vyapti (universal relation) is not possible and without Vyapti, inference (Anumana) is quite impossible. To solve this problem Naiyayikas accepted Samanya Laksana Pratyasatti (generic nature of individuals).
Jainas accepted Tarka Pramana at the place of Naiyayika's Samanya Laksana Pratyasatti which is more extensive than that and may be called induction leap (Agamana). Jainas. maintained induction (Agamana) and deduction (Nigamana) of western Logic and introduced them in the name of Tarka' and Anumana as an independent Pranwna, respectively. An independent Tarka Pramana was needed because acquisition of Samanya (generality) through perception is not possible and without Samanya, Vyapti is not possible. Similarly in absence of Inference (Anumana) is impossible. Since in Jainism, Samanya Laksana Pratyasatti is no where mentioned as a kind of perception, Jainas established Tarka as independent Pramana to solve the problem of Vyapti. As Pratyabhijna was needed for Tarka and Smrti Pratyabhijna, Jainas accepted all these three independent Pramana.
It was Akalanka (c. 8th A.D.) who for first time referred these three types of independent Pramana in Digambara tradition. Before Akalanka, his predecessors
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Jainism and its History
