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A SOURCE-BOOK IN JAINA PHILOSOPHY
distinction of pramāņa as pratyakşa (direct), anumāna (inference), upamāna (comparison) and agama (testimony) has been presented.
In some places three-fold distinction of pramānas has been mentioned. In that case the word vyavasāya is used, meaning determined cognition. Vyavasāya is of three types, pratyakşa, prātyayika and ānugāmika. 2
There are different traditions regarding the distinctions in the types of pramānu, some have mentioned three pramāṇas and some other four pramāņas. Sāṁkhya philosophy mentions three pramānas and Nyāya mentions four pramāņas. Both these traditions, are mentioned in Sthănānga. In the Anuyogadvāra there is an elaborate discussion of the pramāņa which is mentioned below.
L. PRATYAKŞA (DIRECT) Pratyakşa has been distinguished into two types as (1) indriya pratyakşa (sense-pratyakşa) and (2) no-indrija pratyakşü (knowledge without the help of the sense-organs). Indriya pratyakşa is of five types, as (1) auditory perception (Śrotrendriya pratyakşa) (2) visual perception (cakşurindriya pratyakşa) (3) alfactory experience (ghrănendriya pratyakşa) (4) experience of taste (jivhendriya pratyakşa) and touch experience (sparśanendriya pratyakşa).
No-indriya pratyakşa is of three types : (1) avadhi pratyakşa (clairvoyance) (2) manaḥparyaya pratyakşa (telepathy) and (3) kevala pratyakşa (omniscience). The cognition through mind (mānasa pratyakşa) has been included in the sense-experience (indriya pratyakşa). Therefore, there is no separate mention of mānasapratyaksa. The later pbilosophers have given a separate status for the cognition through mind.
ANUMANA (INFERENCE) Anumāna (inference) Ias been distinguished into three types as (1) pūrvavat (from cause to effect) (2) śeşavat (from effect to cause) and (3) drșțasādharmyavat (from universal to practicular). Nyāya',
1 Sthānānga 338 2 (a) Sthānānga 185
(b) Sthānānga, Abhayadevavrtti 3Nyāyasūtra 1, 1, 5.
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