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CHAPTER II
The Division of Knowledge
Historical Survey
It will be interesting to note at the outset how the Jaina Theory of Knowledge passed through different stages of development. It is a story of the progress of a thought, which takes its birth from stray ideas scattered here and there, like a tiny stream from a few drops of water. In the way it is joined by other currents and becomes a mighty river appearing as a single unit. We cannot discriminate in that stage the contribution of particular current; but, it is already there. The Jaina theory of knowledge takes its birth from the stray ideas in the Āgamas. In that stage the development is pure and unalloyed. In the stage of Niryuktis the idea of twofold division1 usurps in; which is an external influence, yet, the spirit of Agamas dominates. Then, we have Anuyoga where the fivefold division of the Agamas goes into back and the fourfold division of the Nyaya2 comes into prominence. Umasvati reverts to the position of Niryuktis and stresses upon the twofold divisions, which was finally accepted. In the Nandi another development is seen where the sense-cognition is included into pratyakşa*, following the common tradition. Jinabhadra5 and Akalanka designate it as Samvyavahāra pratyakṣa (perception according to the common usage) just to avoid its contradiction with the
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1 Bṛhatkalpa Niryukti 4.3, 24-25.
2 Anuyogdvāra, p. 211.
3 Tattvärtha Sutra, I. 9-12.
4 NandI, Sūtra 4.
5 Viseṣāvaśyaka Bhāṣya, 95.
6 Laghiyastraya, 3-4, see also vivṛti
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