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Śrutajñāna is important, because of its utility in revealing kevalajñāna (pure and perfect knowledge). It is found in every living being in a right or perverted form, hence the prevalent meaning of śrutajñāna as a verbal or scriptural knowledge is insufficient. This fact has been pointed out and a wide meaning usable for achieving liberation has been investigated in the article entitled "Significance of Śrutajñāna".
Indian philosophers have developed a distinguished branch of epistemology and logic as pramāņa-śāstra and nyāya-vidyā. An organ of valid cognition is called pramāṇa and an examination of a reality through pramāņas is called nyāya. Method of inference for others using two to five organs (avayavas) is also called as Nyāya. In the western terminology it has been defined as logic. Every Indian philosophical school has accepted pramāņa as an organ of valid cognition, but they have different opinions in their numbers. Cārvaka considers only one pramāņa i.e. perception (pratykşa). Vaiseșika and Buddhist philosophers propound two pramāṇas including inference (anumāna) with it. Jainas also accept two, but they gave a different name to second pramāņa as indirect (parokşa) pramāņa, in which they include recollection (smrti), recognition (pratyabhijñāna), inductive reasoning (tarka), inference (anumāna) and testimony (āgama) as its kinds. Sāmkhyas propound three pramāṇas as perception (pratyakşa), inference (anumāna) and testimony (āgama). Nyāya philosophers describe four pramāņas keeping comparision (upamāna) as a different pramāņa. PrabhākaraMimāņsakas accept five including arthāpatti (presupposition) and Mimāņsaka Kumārila Bhațța accept six pramāņas propounding non-availability (anupalabdhi) as a different pramāņa. The article on Jaina Epistemology and Logic gives a
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