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Society, Epistemology and Logic in Indian Tradition
A. The Jaina philosophers of both the sects Digambar and Śvetāmbar joined their hands to develop the Jaina epistemology and logic. Jaina philosophers were well versed with all the systems of philosophy, whatever they thought appropriate for the Jaina system was accepted. Their refutation of opponents' views was based on cogent
reasons.
B.
If the works of Sumati, Kumāranandin and Patrakesari are found available, then the history of the development of Jaina epistemology may be rewritten.
C.
D.
E.
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F.
Umāsvāti was the first philosopher who recognized right knowledge as pramāņa and classified the pramāņa into two types i.e. pratyakṣa (perception) and parokṣa. After the establishment of right knowledge as pramāņa all the descriptions of knowledge found in canonical literature came under the category of pramāṇa.
The division of knowledge as indriya pratyakṣa and no indriya - pratyakṣa as found in the Nandisutra seems a later development.
Although Nyāyāvatāra is the first systematic work on Jaina epistemology and logic, Bhaṭṭa Akalana more systematized it. He included recollection, recognition and reasoning as pramāņa under the category of paroksa pramāṇa. He introduced kāraṇa, pūrvacara, uttaracara and sahacara hetus as valid probans.
The knowledge occurring through sense organs was first included as empirical perception (sāmvyāvahārika
