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permanence of entities that are corelatəd with
pratyabhi
jRana, 182
The Jainas, on the other hand, uphold the view that because the pratyabhijñüna presupposes an entity in its antecedent and subsequent model condition, it should be recognised as a separate pramāņa, like smrti. 169 Tarka pramāna
Tarka or inductive reasoning is an essential feature to have the concomitance of an entity 164 which is the instrument of inference, Pratyak a, smarana and pratyabhijñāna are associative reasons to originate tarka. It decides the inseparable connection ( avinabhava sambandha ) among the objects known through inference and agama. Akalanka is the first to fix the definition and subject of tarka in Jaina philosophy,
Mimārskas do not accept Tarka as a separate pramāņa. The word Uha used by them 165 in the sense of reasoning is synonymous with the Tha of matijñāna of Jainas 160 The Buddhist, also deny its validity on the ground that tarka can oniy help one to know further an object which is already known through perception.167
Akalanka recognised tarka as a pramāņa, since concomitance cannot be known without tarka.168 If we do not accept the validity of tarka, we will not be able to accept either, as they both ( inference and tarka ) depend on the same basis for their validity as pramānas. 169 Agama Pramāna :
The words of an Apta are called agama. Apta means a person of superior intellect and character, who is non-discrepant ( avisarnvädin ) in his respective subjects. 170 The Jainas believe that their prophets were Aptas and therefore they accepted agamas as an independent pramāņa. The Jainas did not restrict the definition of Apta to the field of spiritual experiences and attainments. An Apta may, according to Jaina logicians, be any authority on the subject even if it is only a secular subject.
