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Dyuti Jayendrakumar Yajnik
From this it is cleat that the definition of Pramana in terms of knowledge had developed into some complex definitions presenting new theories, In all these definitions, qualifications are added in later period, which present a view of the historical development.
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Comparison :
If we make a comparison between the definitions of Pramana we can notice that, there are some similarities between the Jaina definition of Pamana and other system's definition of pramāņa. For example, the ideas of anadhigatārtha or apurvārthatva etc. are introduced in Jaina logic in the text of Parikṣāmukha of Vidyanandi and Aṣtasahasri of Manikyanandi. As a matter of fact, the ideas of anadhigatārtha or apurvarthatva are already existent in the definition of Pramana as given in Kumarilabhatta. His definition of Pramana is as follows,
"Tatrapurvārthvijñānam niścitam bodhavarjitam Aduṣṭakaranarbdham pramāṇam lokasammatam."
SAMBODHI
Thus it is clear that Jaina logicians have borrowed this idea of bodhvarjita, anadhigatārth and apurvārth from Kumarila. Further, the idea of avisamvadakatva is definitely taken from Buddhist source that defines Pramāņa as follows, "Pramāṇamavisamvādi jñānam."(Pramanavartika of Dharmakirti-24)
Classification of Pramāņa :
In Jaina tradition the classification of pramāņa are of two types: 1. Agamic classification and
2. Logical classification
In Jaina tradition pramāņa means knowledge. Therefore, from that point of view, the classification of pramāņa means the classification of knowledge. The treatment where knowledge is divided into mati, śruta etc. is the one based on agamic classification. The treatment where knowledge is divided into pramāņa like perception, inference etc. is based on logical classification. An unmixed instances of agamic classification is found in Avashyaka Niryukti, where an instant of logical classification can be noticed in the text of Nyayavatara.
Development of the Jaina theory of knowledge
Looking at the development of the Jaina theory of knowledge, during
