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knowledge. Autpattiki Buddhi is inborn intellect, comparable to I.Q. at modern times. Vainayiki is the knowledge acquired through proper training or education which is imparted by an able guru. Karmajā is the skill acquired through regorous practice. Pāriņāmiki is the knowledge gathered through our life-long experiences and it grows in accordance with our age.
Thus the concept of 'wisdom' is connected with empirical knowledge (Mati) on one hand and with Srutajñāna (articulate knowledge) on the other hand. According to Nandi, Jaina scriptures are Lokottara Srutas and treatises of non-Jainas are 'Laukika Śrutas'. A long list of Mithyāśrutas is given in Nandi and Anuyogadvāra in which whole syllabus of contemporary formal education in India is reflected. In one of my research paper I have interpreted the 27 names of the non-Jaina texts which are noted down in Nandi. A curious person may go through it. The last brilliant comment of Nandikāra might have inspired the Jaina writers to produce remarkable literature dedicated to technical and scientific subjects. The concept of 'Caturvidha Buddhi' and 'Laukika Śruta' are in true sense the well spring of the secular, non-religious literature of Jainas properly designated as "Lākṣanika Sähitya'.
B] Some Noteworthy Jaina Texts and their Position in Indian Lākṣaṇika Literature
Pārsvanātha Vidyāśrama Sodha Samsthāna, Vārāṇasī has published eight parts of the history of Jaina literature. In the fifth part, dedicated to Lākṣaṇika Sāhitya, total 27 subjects are covered. The list runs likewise - Elche, RT, reichle, 59-G, HEI, #fta, sol, fora, 197, Afta, Falu, 751401, सामुद्रिक, रमल, लक्षण, आय, अर्घ, कोष्ठक, आयुर्वेद, अर्थशास्त्र, नीतिशास्त्र, वास्तु-शिल्प, रत्नशास्त्र, मुद्राशास्त्र, धातुविज्ञान and प्राणिविज्ञान.
When we critically examine the 5th part of Jaina Lākşanika Sāhitya we observe that * The lists of books and subjects are unnecessarily lengthened.
* Many of the names are copied from 'Jina-ratna-kośa' and 'Jaina Granthāvali' without any further search.
* The subjects are conjunctured from the name by commonsense and a comment is passed that 'यह ग्रन्थ देखने में नहीं आया है।'
* The manuscripts containing five-six folios are also noted down under the title 'the book'.
* There is a common practice of ancient literature to quote the names of Pūrvasūris. Sometimes names of their treatises are given. Actually they are not found in manuscript form. The description of such type of works is given in the above-mentioned fifth part.
All the tīkās, vrttis, laghuvrttis and avacūris on the same work are separately counted. For the sake of enumeration it is quite right, but the qualitative value is very meager. Thirteen commentaries on Kātantra Vyakarana and twenty-three commentaries on Sarasvata Vyakarana are written. Such works make the list quite sizable but due to repetition and imitation they are devoid
of wisdom.
The Real Contributions to the Lākşaņika Literature (i) About grammar, we can say that the Skt. grammars of Jainas are mostly commentarial and imitative. The originality of Pāṇini, Kātyāyana and Patañjali is unbeatable. Prāktalaksana of
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