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Dyuti Jayendrakumar Yajnik
SAMBODHI
Gautamiya logicians believe sahacharyagraha, vyabhicāragraha, bhūyodarśana, sāmānyalaksāna, tarka and Buddhists believe tādātmya and tadutpatti as vyāptigrāhak. But Jainas clearly believe that Tarka is the only means for judgment of vyāpti. Naiyayika's Criticism :
If we get vyāpti through tarka, then if we have doubt in vyāpti, then we will use tarka and will get another vyāpti and in that if we have doubt then there will be infinite regress if we accept Jaina's notion that we can get vyapti through Tarka. Abhinibodha, Hetuvāda and Anumāna
In orthodox Jaina literature the word Ahinibodha is used for Anumāna. e.g. Vidyananda in Tattvarthshlokavartika says that, "Certainty about Sadhya, with the help of Hetu, without direct sense perception is called Abhinibodh.” Acharya Shrutasagara also says that, “Sādhya-vijñāna with help of Sādhanā in the form of Svārthānumana itself is a special knowledge in the form of Abhinibodh.
Shat - khadangama sutra's critique Virasen also says the similar thing. Akalanka, Vidyananda etc. believe Anumāna as a special type of Matijñāna. At many other places it is expressed in the terms of Hetuvada also.
Thus, in Jaina orthodox texts, the discussion on Anumāna is seen, but not with its terminology. The clear definition and process of Anumāna in systematic form is seen in Acharya Siddhasena Diwakara's (6th century) Nyayavatara. View of Siddhasena :
According to Acharya Siddhasena, 'Certain and distinct knowledge of Sādhya, acquired through knowing Sādhya-avinabhāvi-linga is called Anumāna.' View of Akalanka :
Akalanka explained Anumāna in Laghiyastrayi and Nyāya-viniścaya that 'the knowledge of Sādhya, acquired through the knowledge of Sādhyaavinābhūta-linga is called Anumāna.
Then, Vidyananda, Manikyanandi, Vadiraja, Prabhachandra, Hemachandra, Dharmabhushana etc. all followed Akalanka's definition of Anumāna.
