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DEVELOPMENT OF THEORIES OF....
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As far as the means of knowledge are concerned, he accepts usual four means of knowledge but he defines verbal testimony as the means of knowledge which is the result of knowledge of the meaning of words according to usage. He also holds the distinction between right and wrong knowledge and advocates the theory of exstrinsic validity of knowledge as against Mīmāmsā theory of self-validity of knowledge.
Development of Jaina Epistemology
In early Jain literature, we do not find any systematic treatment of logical doctrine until the time of Umāsvāti. Of course, in some of the sūtras like Bhagavatī sūtra, Sthānānga sūtra, we find reference to the issues concerning knowledge. In Umāsväti's "Tattvärtha sūtra'3 knowledge is classified as :
i. Mati, v. Keval.
iii. Avadhi,
ii. Śruta,
iv. Manaḥparyaya,
Of these five kinds of knowledge, the first two are known as indirect and the rest direct. The peculiar point here to be noted is that which is perceived without the medium of the senses is direct knowledge while that which requires the instrumentality of senses is indirect. Again, of these five kinds of knowledge, Mati, Śruta and Avadhi can be erroneous while the rest cannot be.
Error is the opposite of knowledge and it consists in a failure to distinguish between that which is and that which is not.
Later on, Jaina epistemology shows signs of influence of the other Indian schools. The definition and classification
