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Epistemology of Jainas
Svetambaras. Amgababya is divided into the following four
teen kinds :--
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1. Sāmāyika,
2. Samstava,
3. Vandana,
4. Pratikramana,
5. Vinaya,
6. Krtikarma.
7. Dasavaikālrka.
8. Uttaradhyayana, 9. Kalpavyavahāra,
10. Kalpakalpa,
11. Mahakalpa,
12. Pundarika,
13. Mahāpuṇḍarīka, 14. Niṣidhikā.
We have discussed the present state of the Digambara as well as Svetambara Āgamas in the Introduction. There is not a single canonical work which is commonly held as genuine by the Svetambaras as well as Digambaras alike. But, still there is a considerable volume of the text which is supported by both the traditions. Eor instance, the Jñatadharmakatha, has the same form even now, as it is described by Dhavala and others in the Digambara tradition, If such works are admitted as original, they can serve as a common link for both the sects. The Second Stage: Śruta as Knowledge
Jain Education International
We have given above a short description of the Jaina Agamic literature known as Śruta. But, in reality it is only a source of the Śrutajñāna. The literature it self is not knowledge. It is called so on account of its being a source of the latter. Śrutajñāna, generally means a knowledge based upon authority. That authority is either a person or a book. But, in the later period, it covers a wider field. Every knowledge associated with speech as its cause or its effect, came to be recognised as Śruta. On the other hand it was realized that every articulate cognition is associated with speech. Thus,, there arose a difficult problem of fixing the limtts of mati and Sruta,
Jinabhadra1 points out the difference in the following seven points (1) Definition, (2) Causation, (3) Classification, (4) Senses, (5) Speech, (6) Articulation, (7) Dumb and eloguent. These points will be elaborated in the following pages:
1. Viścṣāvaśyakabhāṣya G. 97
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