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Bhagavati Sütra
11. Purvas constituted canonical learning which became the basis for the compilation of later-day Agamas (see 3 above). They are : Utpada-pūrva, Agrāyaṇīya-pūrva, Vīrya-pravāda-pūrva, Astinasti-pravāda-pūrva, Jñāna-pravāda-pūrva, Satya-pravāda
pūrva, Atma-pravāda-pūrva, Karma-pravāda-pūrva,Pratyākhyānapravada-pūrva, Vidyānu-pravāda-pūrva, Avandhya-pūrva, Prāṇāyupravada-pūrva, Kriya-viśāla-pūrva and Lokavindusära-pūrva. Because of their absorption in the later-day Agamas, the Pūrvas are no longer extant.
12. The Jainas have given the following classification of knowledge:
(1) mati or ordinary cognition by sense organs and mind; (2) śruta or knowledge derived with the help of signs, symbols or words/expressions;
(3) avadhi or direct knowledge of corporeal things without the help of sense organs and mind, but within some limitation of space and time;
(4) manaḥ-paryaya or direct knowledge of the thoughts of others withoutthe help of sense organs and mind, but within some limitation of space and time; and
(5) kevala or knowledge which completely reveals, without the aid of sense organs and mind, and without any limitation of space and time, the truth about all things in the universe, corporeal as well as non-corporeal, with all their attributes and modifications, past, present and future.
Indrabhūti Gautama fully possessed the first four. He acquired kevala jñāna after Mahavira's passing away.
13. Adūrasamanta' signifies a reasonable distance, neither very far nor very near, a form of humility observed by the monks in their relation with the master. The distance is usually of the length of the person concerned, 3 1/2 cubits, and the space-gap between the two is called avagraha-bhūmi.
