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ties, simultaneously. On this ground the Buddhist logicians criticise the Jaina and other systems. These criticisms will be analysed in the next chapter where, Anekāntavāda of Jainism will be discussed. Conclusion
From this brief survey of the epistemological and logical concepts of Jainas as recorded in the Buddhist philosophical literature; we have seen that
(i) Among the ancient thinkers, the Jainas were classified as a group of philosophers who attained higher knowledge on the basis of personal experience.
(ii) Knowledge and vision were two characters of self. of these, vision ( darasna) was originally considered to be the revealer of self (atmaprakāśaka ). This idea was developed in logical form and darsana, like Jñina, was considered to be valid knowledge.
(iii) Knowledge (jñana) was classified as Canonical or Agamic, and Philosophical or Dāršanic. The five kinds of knowledge, namely, mati, sruti, avadhi, manahparyaya, and kevalajñana were based on the former, while Pratyaksa and Paroksa are devolopments of the latter. Pratyksa was divided into samuyavaharika and pāramārthika, while paroksa into smrti, tarka, pratyabhijña, anumāna, and ūgama. Unlike Buddhism, paramarthika pratyaksa was savikalpaka ( determinate ). Summati's theory was referred to in the Tattvasangraha in this connection.
(iv) Pure self could attain omniscience. Hence Jaina Tirthankaras achieved this stage of complete purification and became omniscient.
(v) The idealogy of omniscience was gradually developed in Buddhism as a result of Jaina influence.
(vi) Pratijña and hetu were the only organs of Pararthanumāna. Pātrakefari's view was referred to by Santaraksita in the Tattvå sangraha in this connection,
