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Society, Epistemology and Logic in Indian Tradition
Siddhasena, who lived between circa 710-780 and who is different from Siddhasena Diväkra, the authour of the Sammati-tarka-prakaraṇa, a work composed before Dignāga (480-540). According to him Siddhasena Mahamati was probably slightly senior to Akalanka (720-780). Balcerowicz has given arguments to prove his notion. Here it can be said that Nyāyāvatāra was constructed before Akalanka's works, because it does not mention about smrti, pratyabhijñāna and tarka pramāņa; but it was written after Dignaga (480-540) and Dharmakirti (600-660), because Nyāyāvatāra criticizes them.
Śāntisūri of Purṇatalagacchīya wrote a varttika and commentary on Nyāyāvatāra, which is also an important work for the study of development of Jaina logic. Śantisūri defined perception as clarity of knowledge and propounded three types of it i.e. indriya pratyakṣa (sensuous perception), anīndriya pratyakṣa (quasi-sensuous perception) and yogaja pratyakṣa (Nyāyāvatāra vārttīka 17). He defined vividness (vaiśada) of knowledge as the apprehension of its content as 'this' (Nyāyāvatāra vārtṭīka,17). This definition has been followed by Hemacandra in his Pramāṇamīmāmsā (1.1.14)
Sanmatitarka-prakarana of Siddhasenasūri is also an important treatise consisting of three chapters namely - Naya mīmāmsā, Jñānamīmāmsā and Jñeya mīmāmsā. Siddhasena was a great philosopher who contributed to the establishment of the theory of non-absolutism.
One of the prominent philosophers, Mallavādi Kṣamāśramaṇa flourished in the fifth century A.D. discussed all the main philosophical tenents in his famous work
