________________
Samantabhadra (c. 5th A.D.) and Pujyapada (c. 6th A.D.) do not make any mention of it. In Svetambara tradition, Siddhasena Divakara (c. 4th A.D.), Jinabhadra (c. 6th A.D.), Siddhasena Gani (c. 7th A.D.) and Haribhadra (c. 8th A.D) mention nothing about these three independent Pramanas. In Svetambara tradition, as per my knowledge, only Siddharsi (c. 9th A.D.), in his commentary of Nyayavatara has mentioned the validity of these three independent Pramanas.
Thus, in Digambara tradition from c. gth A.D. and in Svetambara tradition by the end of c. 9th A.D. memory (Smriti), recognition (Pratyabhijna) and induction (Tarka) were established as independent Pramana, earliest works on Jaina logic were in brief and mainly concerned with the Jaina concept of Pramana. Works on Jaina logic, composed later on were a healthy review of the conceptions of Pramana prevalent in other philosophical traditions.
Patraswami's Trilaksanakadarśana was the first one to refute the Hetvalaksana of Dinnaga. Vidyanandi (c. 9th A.D.) wrote Pramana Pariksa to evaluate the characteristics of Pramana, their divisions and subdivisions, prevalent in other philosophical traditions. In this period some more works pertaining to Jaina logic (Pramana Sastra) had been composed but seem to be destroyed. In Digambara tradition, Prabhacandra's Nyaya Kumudacandra and Prameya Kamala Martanda are two of some prominent works composed in c. 10h -11th A.D. Both of the works are the commentaries on Akalanka's Laghiyastrayi and in Svetambara tradition, Vadidevasuri's Pramananaya-tatttaloka and its commentary Syadvāda Ratnakara (c. 11th A.D.) are well known works on Jaina logic. After that Hemcandra's Pramana Mimamsa (c. 12"hA.D.) is an important work which mainly deals with the concept of Pramana though it is incomplete.
Jainism and its History | 180
