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Jaina Epistemology and Logic : Development and Doctrines
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note of what is to be cognized in future". He proposes that with the point of view of modes cognition of a previously cognized object is not possible, because a substance is changing every moment from the angle of its modes.
Jineśvarasūri's Pramālakṣma (10"-11h centuries CE) Candrasenasūri's Utpādādisiddhi, Abhinavadharmabhūṣaṇa's Nyāyadīpikā, Narendrasena's Pramāņa prameyakalikā are also important works which have enriched the Jaina epistemological literature.
In the seventeenth century Ācārya Yaśovijaya, who emerged as a prominent philosopher, wrote more than a hundred works. His works mainly related to Jaina epistemology are Jainatarkabhāṣā, Jñānabindu,Aşțasahasrītātparyavivarana and śāstravārtāsamuccayațīkā. Among these works the former two are independent treatises and the latter are the commentaries. Aștasahasrītātparyavivaraṇa is a commentary on Așțasahasrī of Vidyānanda and Šāstravārtāsamuccayațīkā is a commentary on Šāstravārtāsamuccaya of Haribhadrasūri.
To conclude, we can say that the Jaina epistemology has completed a long journey of development ranging from the second century CE to the seventeenth century CE. It has been enriched by a huge literature comprising aphoristic treatises, commentaries, varttikas, bhāśyas and independent works. It goes without saying that both from the point of view of volume of literature and quality of philosophical discussion it is not less advanced, (if not more), than the Nyāya logic and Buddhist logic. Some points are noted here:
