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CHAPTER IV
JAINA EPISTEMOLOGY 1-Pratyakşa Pramāṇa ( Direct Knowledge ) Logical discussions
Epistemology evolved as a rrsult of logical discussions. Sur h discussions and debates as the sceptics and sophists engaged in, in ancient Greece, were prevalent in Ancient India. They aimed at defending their own theories while refuting those of their opponents
The Sutta Nipata, which is supposed to be one of the earliest parts of the Pali Scripture, states that such debates took place among the Sramanas? and Brahainan is. Sometimes the Titthryas ( including Ajivikas and Nigaạthas ), the so called Vādasilas (habituate in the debate ), have also been associated with these debates. 4
All these debates are named takkı or takkika.. In Pali literature the ten possible ways of claiming knowledge have been criticised by the Buddha in addressing Kalāna.? One of them is called "takka-helu" which has been explained in the Commentary as "takka.gahena" ( addhering to reason ). This takki-hetu appears to be closely realated to prāmana or epistemological or logical ground, which is perhaps used first by Umāsvāmi, a Jaina Acārya of about the Ist century A. D.' The word hetu is also referred to in this sense in the Bhagwati Satra (336) and the Thanangasatra (309-10).
Such discussions were held for the sake of gaining triumph in arguments or to defend religions. The debaters used the vada, jalpa and vitanda forms which are the classifications of kathi or discussion in the Nyāya tradition, Pāli literature also makes similar references to this classification. The Sutta Nipata mentions the vida12, katha18 and vitanda.14 Buddhaghose associates this vitandasattha with the Brāhmanas, while
