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Now let us look at the contents of the Drstivada which is admitted by both the traditions to be extinct. The titles of the five sections mentioned by Pujyapäda are almost the same as those handed down in the Svetämbara tradition. The titles of the subsections of the fourth section, i.e. parva, are also the same in the two traditions. The only difference is, according to Pujyapāda, that the subsections nine and eleven are called Pratyakhyana-namadheya and Kalyāṇa-nämadheya in the Digambara tradition, while in the Svetämbara tradition the former has the suffix -pravada and the latter the suffix - vanjha.
In the Sarvarthasiddhi, Pujyapada seems to quote from the Svetämbara canon to fortify his arguments. The original source cannot stem from the angas, but must be a scripture accepted as authentic by Svetāmbaras."
Taking all these things into consideration, thus, we may safely say that Pujyapada does not deny the authenticity of the Svetamabara canon, although he does not accept its value.
3.2. Akalanka, another Digambara philosopher,14 gives more detailed information on the agamas. In his commentary on TS. i.e. 1.20-xii, he says:
"The inside anga consists of twelve kinds of texts, such as Acärä. They are written by the leaders of the church, who are possessed of special cognitive abilities, depending upon their memory.
The leaders have pure minds cleansed with the words of the Omniscient, compared to the water of the Ganga flowing from the Himalaya. They, being possessed of special cognitive abilities, wrote twelve books beginning with Acara depending upon their memory. The books are called the 'Inside anga."
Their titles are:
11 See Kapadia 2000: 6f.
12 See Sarvarthasiddhi p. 165 (§426).
13
See Jambudvipaprajñapti.p. 91.
14 Akalanka must have lived in the eighth century. On his date, see Dundas 2001: 49.
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