New Dimensions in Jaina Logic

Author(s): Mahaprajna Acharya, Nathmal Tatia
Publisher: Today and Tommorrow Printers and Publishers

Page 136

128 New Dimensions in Jaina Logic
on a piece of paper appear to be perceived simultaneously. In the cognition of their comparative length also the cognition of the previously known line is indirect. In directing our comparative look at two lines, as soon as the attention is directed on one of those lines, the cognition of the other line becomes indirect. The cognition of number also follows the same process. We see one jar at first and then another and consequently by joining these cognitions together we get the cognition of two jars. This mode of duality is relativistic which is revealed as dependent upon two things. Similarly, all sorts of numbers, symbolising manifoldness, are relativistic in nature. The primary judgment, 'two plus two make four', is a case of perception which is subsequently converted into impression. As soon as two twins are perceived, the impressions are awakened into memory and we happen to have the judgment 'two and two make four'. Observations of the past and the subsequent give rise to relativistic experience, resulting in the experience of the number. 15
In Agamic literature there is a detailed classification of the valid organs of knowledge. In the Anuyogadvāra the pramāņa is divided into four categories
1. Davvappamāṇa--Standard (of measurement) of substances. 2. Khettappamāṇa-Standard (of measurement) of lands. 3. Kālappamāṇa-Standard (of measurement) of time. 4. Bhavappamāṇa-Standard (of measurement) of states.
The Bhāvappamana is of three kinds
1. Guṇappamäṇa-Standard of attributes.
2. Nayappamāṇa-Standard of standpoints. 3. Samkhappamāṇa-Standard of numbers. 16
Acarya Akalanka has included number and comparison under the same category of valid organ of knowledge." The attribute of number available in substances and qualities has been called samkhyāpramāṇa (Standard of numbers) in Jayadhavala.18 In agamic period the samkhäppamāṇa and upamāppamāṇa were independent categories. In the logical period they were placed under a common category called recognition.