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Vol. XXXV, 2012
Concept of Anumana In Jainism
103
agamic period there were five-fold division of knowledge. And at the stage of Niryukti, the idea of two-fold division usurps in, which is an external influence. Yet the predominance of agama was there. But at the state of anuyoga, where the five-fold division of agama takes a back seat and the fourfold division of Nyaya comes into prominence. Umaswati reverts to the position of the Niryukti and stresses upon the two-fold division, which was finally accepted. (Bhagavatisutra, Anuyogadvara)
In Nandisutra another development is seen where the sense cognition included into pratyakşa. Jinabhadra and Akalanka designated it as Samvyavaharika pratyaksa, i.e. perception according to the common usage, just to avoid its contradiction with the Niryukti or Tattvarthasutra i.e. agamic authority.
Manikyanandi and Vadidevasuri again adopted the logical division and try to formulate the agamic conception into their own style.
The logic of Siddhasena divides pramāna in three types only.
Thus, the development of Jaina division of knowledge passes through various stages or phases.
In initial stage it was free from external influence and in later period slightly mixed with external influences and losing its originality and ultimately establishing its originality and then constructing a parallel system of logical development. Pandit Sukhalalji had arranged these developments into seven stages: 1. Purely agamic 2. Based on the Niryukti 3. Presented by the Anuyogadvara 4. Based on the Tattvarthasutra 5. Contribution of Siddhasena Diwakara 6. Contribution of Jinabhadra 7. Contribution of Akalanka and his followers Tarka pramāņa - Reasoning
Tarka or inductive reasoning is an essential feature to have the concomitance of an entity(Skukla, P. 212, 213 which is the instrument
