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Vol. XXXV, 2012
Concept of Anumana In Jainism
101
8. Pramānamimansā (Hemachandra)
Prakarsena sanjñayādivyavachchhedena meeyate parichchhidyate vastutattvam yena tat pramānam. Syadvadamañjari (Mallisena Suri) – Prameeyate parichchhidyatertho
Anekāntaviśiştonanati pramānam. 10. Jaina Tarkabhasha (Yashovijaya) - Svaparavyavasayi jñānam
pramānam.
It is seen that other Indian systems consider Jñāna as different from Pramāna, the means of getting valid knowledge, but looking at above mentioned Jaina definitions of Pramāna, unlike other Indian system of philosophy, Jaina defined pramāna in terms of knowledge. Historically it is seen that : 1. The logical tradition of Samantabhadra defines Pramāna in terms of
knowledge, which illuminates itself and its object. Siddhasena Diwakara who adds the qualification badhavarjita' i.e. devoid of any obstacle, and thus, modified it. Some of the definitions of Pramāna are based on derivation as given by Pujjyapada, for example, “Pramiyate praminoti pramiti mātram va Pramānam.” As given by Hemachandra, “Prakarśena sanjñāyadivyavachchhedena
meeyate parichchhidyate vastutattvam yena tat pramānam." 5. Vidyananda probably following Umasvati, has defined Pramāna in
terms of valid knowledge, “Samyagjñanam Pramāñam.
In the later time, Pramana is defined in terms of knowledge with the, additions of following qualifications :
1. Siddhasena Diwakara – bhodhavarjita, without any obstruction. 2. Vadidevasuri and Yashovijaya - Sva-para vyavasāyi, that revels both
the self and the object) Vidyananda - Avisamvadi, uncontradicted. Manikyanandi and Prabhachandra - Anadhigatattva Apurvarthatva, not known before or novel. Manikyanandi and Prabhachandra - vyavasayātmakaḥ, definite knowledge.
