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द्वितीयः समुद्देशः
SAMUDDESA II
AGDUT || ? ||
1. Taddvedha.
1. This (Pramāņa) is of two kinds.
Commentary
Jain Logic accepts only two kinds of Pramāņas, Pratyakṣa and Parokṣa. This distinguishes the Jain view from the views of Hindu and Buddhist philosophers. According to the Charvaka school of philosophy there is only one Pramāņa named Pratyakṣa. Buddhist philosophy admits two varieties of Pramāņa viz. Pratyakṣa and Anumana. In Vaiseṣika philosophy also Pratyakṣa and Anumana are the only Pramaņas which are recognised, for according to this system of philosophy Sabda etc. (which are recognised by some as Pramāņas) are included within Anumana. In Samkhya and Yoga philosophies, three kinds of Pramāņas viz. Pratyakṣa, Anumāna and Agama (Sabda) are accepted. In Nyaya philosophy four kinds of Pramaņas, Pratyakṣa, Anumāna, Upamana and Sabda are recognised. The Mimamsa school of philosophy as propounded by Prabhakara and his followers recognise five Pramāņas, Pratyakṣa, Anumāna, Upamāna, Śabda and Arthapatti. The Bhatta school of Mimamsä philosophy recognises one more Pramāņa viz. Abhāva in addition to the five Pramāņas accepted by Prabhakara. The Vedanta view as discussed in the Vedanta-paribhāṣā is that there are six kinds of Pramāņas viz. Pratyakṣa, Anumana, Upamāna, Śabda, Arthāpatti and Anupa
labdhi.
Hemachandra in his Pramāṇamimāmsā laying down that "Pramana is of two varieties1 mentions in his Bhāṣya that this refutes the views of Charvaka, Vaiseṣika, Samkhya, Nyāya,
I. "fa" Pramāņa-mimāmsā, I. I. 9.
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