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Vol. XXXV, 2012
Concept of Anumana In Jainism
105
our reasoning derives the conclusion that whatever is a case of smoke is invariable the product exclusively of fire. Jaina's position why Tarka is a separate Pramāņa :
It should not be maintained that such knowledge of invariable concomitance is derived exclusively from perceptual cognition. It is beyond the capacity of perception to derive knowledge of universal concomitance, since our empirical perception is limited, whereas the knowledge of invariable concomitance is unlimited.
Nor, it can be maintained that such knowledge is obtained by inference, since, inference itself is not possible in the absence of invariable concomitance has been apprehended as an antecedent condition of inference. Such being the case, how is it possible that the knowledge of invariable concomitance i.e. the reasoning can be obtained by inference? It follows, therefore, that the reasoning or Tarka is a separate means of knowledge of invariable concomitance, which is not apprehended by other recognized means.
Thus, it becomes clear that vyāpti or constant concomitance can be conceived through 'Tarka' only. (Prameya-ratnamalakara) Different definitions of Tarka given by Jaina Logicians : 1. Akalanka
Akalanka gives the definition of Tarka this way, 'Tarka is a probabilistic knowledge acquired through perception and Anupalambha.' Critique elaborate this definition that the cause of the removal of ignorance of the relation of Sadhya and Sadhana acquired in the form of resulting Svarthānumāna with certainty is called Tarka. 2. Manikyanandi
The vyāptijñāna, acquired by upalabdhi (perception of hetu), is called Uha or Tarka. e.g. Smoke is upalabdhi for fire and no fire is anupalabhdi for smoka, on the basis of this upalabdhi and anupalabdhi we get vyāpti jñāna, and it is called Tarka. This is the cause of the knowledge of avinābhāva between sādhya and sādhanā in all time, all space and everywhere.
Vadidevasuri, Siddhashengani, Prabhachandra, Anantavirya, Hemachandra, Dharmabhushana, Yashovijay etc. Jaina logicians accept Tarka as a valid sourse of knowledge for getting vyāpti.
Different logicians believe differently regarding vyāpti-grāhak.
