Śabdapramā?er swatantra bisoye nabya-naiyaika jayanta Bhatta o and Jagadīśa Tarkalankarer mater ekti samiksa

The śabdapramā?a constitutes the subject matter of an animated discussion, and different schools of Indian philosophy spend substantial energy in giving a treatment to the hotly contested issue. While the Cārvāka tries to comprehend the śabdapramā?a under the first and foremost source of pratyak?a, the Buddhist thinkers find out the points in regard to which the śabdapramā?a meets on a common platform with that of anumāna . The Vais?esika's position is somewhat peculiar. The position of the Vais?esika is peculiar in the sense that in spite of admitting śabda as a pramāna they refuse to give it an independent status but included it within another pramāna. The Naiyāyika shows a challenge to all these positions and by demolishing the view points of the opponents establishes that śabda as distinct from the common sources of pratyak?a and anumāna is a profound verity. In this paper I would like to present just the Navya Naiyāyikacharya jayanta vatta and Jagadīśa Tarkalankars treatment on this subject.