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Jaina Epistemology and Logic : Development and Doctrines
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(iii) Establishment of recognition (pratyabhijñāna) as pramāna:
Another contribution of the Jaina logicians to Indian epistemology is the establishment of recognition (pratyabhijñāna) as an independent organ of cognition. According to the Jaina logicians recognition is the synthetic judgement born of observation and recollection. Akalanka has used the term samjñā, samjñāna and pratyabhijñāna for recognition. The Jaina philosophers have included the comparison (upamāna-pramāņa) under recognition as one of its kinds. They did not accept comparison as a separate organ of valid cognition. The Jaina logician Vidyānanda propounded two types of recognition i.e. knowledge of oneness (ekatvajñāna) and knowledge of similarity (sādrśyajñāna).
When the object previously perceived and recollected now is the same at the time of recognition, the recognition is in the form of knowledge of oneness and when the object is similar to the object being perceived and recollected, the recognition is in the form of knowledge of similarity.” He is the same Devadatta (so'yam devadattaḥ) is the example of knowledge of oneness and as an ox so the gavaya (go-sadựśo gavayaḥ) is the example of knowledge of similarity.
Māņikyanandin, a profound scholar of Jaina epistemology, goes a step further and recognizes recognition on its various aspects. He says that the recognition can be manifold. Some examples are: it is identical with that, it is similar to that, it is different from that, itrelates to that." Former two types of recognition have already been mentioned above. A buffalo is different from a cow is the example of tad
"PP p. 42: tadevam ityekatva-nibandhanam tādssam evedam iti. sādrsya-nibandhanam. 22 PMk 3.5 : tadevedam tat-sadrśam, tadvilakṣaṇam, tat-pratiyogīty
