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Jaina Epistemology and Logic : Development and Doctrines
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Suttāgame, p. 215). Sthānāngasūtra has also mentioned three types of vyavasāya i.e. pratyakșa, prātyayika and anugāmī - (Sthānāngasūtra, 245). Paņdita Dalsukha Mālvaniyā (1966 : 138-139) has mentioned that these three types of vyavasāya have got a place in Siddhasena's Nyāyāvatāra and Haribhadra's Anekāntajayapatākā as the developed form of pramāņa i.e. pratyakșa, anumāna and āgama.
It is true that the seeds and roots of the Jaina concept of pramāņa are found in Jaina canons. The Anuyogadvārasūtra and Sthānangāsūtra have great importance in this context. In the Sthānāngasūtra perception is divided into two types i.e. kevala and nokevala. In the later development of pramāņaśāstra the Jaina logicians termed these types as sakala and vikala perception. In the Anuyogadvārasūtra and Nandisūtra perceptual knowledge is divided into two types, i.e. indriya pratyakṣa and no-indriya pratyakşa. This division shows that in the later canonical literature the knowledge occurred by sense organs was included in perception.
This division of perception is not mentioned in the Tattvārthasūtra. So it seems that this addition was made in the canons at a later stage. It is possible that Jinabhadraganin (6th century) developed a concept of sāmvyāvahārika pratyakşa as mentioned earlier, on the basis of the above mentioned division of perception in the Nandisūtra and Sthānāngasūtra. Contribution of Jaina Logicians before Akalanka
Jaina epistemology regarding pramāṇa was actually systematized by Bhaťța Akalanka in the eight century CE. The main contribution of Bhatta Akalanka was to establish smrti (recollection), pratyabhijñāna (recognition) and tarka
