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Society, Epistemology and Logic in Indian Tradition
Apart from his commentaries, Vidyānanda wrote six independent works, viz. Vidyānandamahodaya, Aptaparīkṣā, Patraparīkṣā, Satyaśāsana -parīkṣā and Śripurapārśvanāthastotra. All these works are important for the study of Jaina philosophy, particularly his Pramāṇa-parikṣā is fully devoted to discuss the different aspects of epistemology. Herein Vidyananda defines pramāṇa as right cognition. He repudiated the concept of nirvikalpaka pratyakṣa mainly propounded by Buddhists. He says that perception is a kind of valid cognition and every valid cognition is regarded as determinate cognition. Vidyānanda has also discussed the defintion of probans (hetu) and refuted the position of Buddhists and Naiyāyikas who consider hetu's trairūpya (having three forms) and pañcarūpya (having five forms) respectively as its essential characteristics.
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Pramāṇa-parīkṣā is really the first composite and systematic work which explains the complete Jaina epistemology and logic briefly.
The second commentator of Akalanka was Anantavirya. There are four Anantavītyas referred to in Jaina literature, but he was the third Anantvīrya who flourished during A.D. 950 to 990 and wrote commentatries on Pramāṇasamgraha and Siddhiviniscaya of Akalanka. Commentary on Pramāṇasamgraha is known as Pramānasamgrahabhāṣaya and commentary on Siddhiviniścaya is known as Siddhiviniscayatikā. Pramāṇasamgrahabhāṣya is not yet available, but its reference is found in the Siddhiviniścayatīka. It is an important commentary for understanding the development of Jaina thinking regarding epistemology.
