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Dyuti Jayendrakumar Yajnik
SAMBODHI
owing to its dependence on the other cognition, i.e. perceptual cognition (pratyakşa). In Jaina tradition, Akalanka gave comprehensive definition of Anumāna,
“Sādhanātsādhyavijñānamanumānam tadatyaye, Virodhatkvāchidekasya vidhāna pratishedhayoh.” (Nyāyaviniscaya)
Anumāna is the knowledge of sādhya on the strength of sādhanā. Or in other words, the cognition of sādhya i.e. that what is to be known, produced by sādhanā i.e. the instrument to prove the sādhya is called Anumāna, which follows lingagrahaņa (i.e. apprehension of the predicate of proposition) and vyāptismarana (i.e. the remembrance of invariable concomitance). And because it is avisambadin i.e. non-discrepant in its own subject and removes the obstacles arising due to duobt (samsaya), perversion (viparyaya) and indecision (anadhyavasāya). Thus, it should be considered as a pramana.
Thus it becomes clear that anumāna means a cognition which takes place after some other cognition, specially perception (anu vyāptir nirnayasya pascadbhavi mānam) (Shukla, P. 211 ). Types of Anumāna
There are two types of anumāna - svarthānumāna and parārthānumāna. Regarding the constituents of pararthanumana, there is no unanimity in the Jaina tradition.
They have accepted the number of avayavas with regard to the pramātra i.e. to whom it is addressed, of a particular inferential cognition. This is the reason why we find in Jainism sometimes ten avayavas, sometimes five or three or even one. In agamic period particularly Bhadrabahu has accepted the number up to ten, but in logical period we find the philosopher like Akalanka has restricted it up to five being influenced by the Nyaya school of philosophy.
Naiyayikas like Vatsyayana, Udyotkara, Vachaspati etc. have commented Nvavasutra (1.1.32) "Pratijñāhetudaharanapanayanigamananyavayavah” and have recorded ten avayavas as the view of the opponent , i.e. Jaina's view.
The additional five avayavas are, Jñāsā (inquiry), Samśaya (doubt), Śakyaprāpti (inventive) and Samsayavyadasa (dispelling of doubt)
According to Naiyayikas, these five can be taken as the presonditions
