Jinamanjari 1998 09 No 18

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 20

C.E.) made a great contribution to the development of later Jaina logic, by their logical treatises as well as commentaries on Akalanka's works.
Haribhadra (730 - 820 C. E.)mentions, in his Anekāntajayapatākā and autocommentary, the following terms synonymous with syādvāda :
anekāntu-vāda, samhāra-vāda, sarva-vastu-sabala-vāda, ākula-vāda, tad-atad-vāda, vibhajya-vāda (Pkt. vibhajja-vāya) etc.
Hemacandra (1089-1172 C.E.) well-known for his epithet Kalikālasarvajña, gives no detailed account of syādvāda in his uncompleted work Pramāṇamīmāmsā, In his Anyayogavyavacchedadvātrimsikā (or otherwise called Vitarāgastuti), he divides the knowledge into three: prumāņa, naya and durnaya, probably on the model of Akalaņka's interpretation. According to him, syādvāda is considered nothing but pramāņa which covers the whole range of Jaina doctrine of anekātavāda.
Vādideva Sūri (1089-1169 C.E.) made a sort of compendium of Jaina logic Pramāṇanayatattvāloka, which consists of eight chapters and 378 aphorisms, modelling it, in matter and arrangement, after Mānikyanandin's Parīkņāmukha [-sūtra). But the difference between the two works lies in the following points. The former adds two additional chapters to the latter; chapter 4 dealing with the scriptural knowledge (āgama) in general and syādvāda or saptabhangi-pramāņa in particular, and chapter 7 treating of nayavāda exclusively. Though there are found in the Jaina Agama texts various kinds of classification of knowledge, Vādideva follows the view of Parikšāmuhka which is again based on Akalanka's opinion, in accepting the two-fold division of knowledge. That is, knowledge is of two kinds viz. direct knowledge (pratyaksa) and indirect knowledge (paroksa) : the former consists of mere awareness of an object (avagraha), speculation (īhā), perceptual judgement (avāya), retention (dhāraņā), clairvoyance (avadhi) and telepathy (manahparyāya); and the latter consists of recollection (smaraņa), recognition (pratyabhijñāna), knowledge producing the cognition of invariable concomitance of probans with probandum (tarka. üha), inference (anumāna) and scriptural knowledge (āgama).
The inconsistent use of the terms viz. sabda, āgama and sutra is likely to be derived from the following reason. The Āgama texts comprise a confusion or disagreement in interpreting the notion of knowledge, since two different kinds of classification of knowledge have
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