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Bhagavati Sūtra
naya and the latter is by vyavahāra naya. Knowledge derived from some external mark is called anumāna pramāṇa. Knowledge based on similarities, is called upamana pramāṇa. Knowledge based on canonical texts is called agama pramāņa. Anumāna pramāņa has three types, viz., apriori, aposteriori and similar. For instance, a mother recognises her lost child with the help of her apriori knowledge of his body marks. Knowing the existence of deer in a forest after hearing their sound is aposteriori knowledge. Having known the weight of a commodity, when one guesses the weight of a similar commodity, the knowledge is based on similarity. Upamāna pramāṇa has one type only, e.g., by looking at a cow form, one may be able to say whether it is a cow, a bull or an ox. Agama pramāna may be conventional (laukika) or transcendental (lokottara). It may be pure text (sutra), commentary (artha) or both (süträrtha). Another classification of āgama pramāņa is as ātmāgama (for the Tirthankaras), anantaragama (for the Gaṇadharas) and parampar āgama (for the followers). These meanings are based on import (artha). On the basis of texts (sutra), the meanings would respectively be as follows: for the Gaṇadharas, for immediate followers and for followers after the first generation.
18. Cf.
samkhejja-manodavve bhago loga-paliyassa boddhavvo
[Avadhi knowledge which knows a limited portion of the sphere and a limited portion of time becomes the knower of mano-dravya.
19. The word vīriya-sajoga-saddavvayãe needs explanation. On the exhaustion of karma obstructing enery, energy (of the omniscient) becomes unlimited so that mind and other organs of the body are full of energy; but till they are harnessed to active use, there is no visible motion. Hence
the adjective sayoga. Diverse interpretations have been given to the word sat in saddavvayãe. According to one, sat is satta (existent); according to another, the substance called soul becomes sat with the removal of the obstruction.
