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The Epistemological Concepts of Umāsvāti: 191 Umāsvāti does not adopt the threefold procedure of a śāstra in his Tattvārthasūtra. Trayī hi śāstrasya pravṛttih―uddeso laksanam pariksā ca 3 (त्रयी हि शास्त्रस्य प्रवृत्तिः- उद्देशो लक्षणं परीक्षा
1) It represents the canons adopting twofold procedure-i.e., enumeration and definition. Pt. Sukhlal Sanghavi has rightly remarked about the theory of knowledge of the Tattvārthasūtra in comparative observation
'ज्ञानमीमांसा की ज्ञानचर्चा 'प्रवचनसार' के ज्ञानाधिकार जैसी तर्क- पुरस्सर और दार्शनिक शैली की नहीं, बल्कि नन्दीसूत्र की ज्ञानचर्चा जैसी आगमिक शैली की होकर ज्ञान के सम्पूर्ण भेद-प्रभेदों तथा उनके विषयों का मात्र वर्णन करने वाली और ज्ञान - अज्ञान के बीच का मतभेद बताने वाली है। '4
The celebrated Jaina neo-logician Mahopadhyāya Yaso-vijaya of seventeenth century, too, has composed an authoritative commentary entitled 'Tattvārtha-vivarana's on the Tattvārthasūtra along with its auto-scholium. From the points of view of availability and unavailability, Pt. Sukhlal Sanghavi has put the works of Yasovijaya under three categories:
1. Available in complete
2. Incompletely available
3. Unavailable
The Tattvārthavivaraṇa comes under the second category. It deals with the first chapter alone. The theory of knowledge propounded by Acārya Umāsvāti has been subjected to detailed investigation in it.
Acārya Umāsvāti in the sūtra- 1:6 (1/6) has indicated the instrumentality of pramāņas and nayas to knowledge. Mahopadhyāya' in his vivarana on the sūtra has reaffirmed the same as follow — ' अत्र करणे तृतीया, न कर्तरि । 'कर्तृकर्मणोः कृतीत्यनेन षष्ठीसङ्गात् । '. While discussing the ascertainment of the twofold classification-perceptual and non-perceptual cognitions, his statement' — 'तत्र प्रसिद्धे नन्द्यादौ सिद्धान्ते द्विविधं 'establishes the Nandisūtra etc. as the basis for the twofold classification of organ of valid cognition (pramāṇa)
