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Epistemology of Jainas
sent consideration is concerned with sound only and therefore movements are not taken into account. The Division of Akașraśruta 1
Aksaraśruta is divided into saṁjñākşara, Vyañjanākṣara and Labdhyaksara
(1) Samjñāksara means the particular shape and form of the latter of a script. Maladhāri Hemacandra refers here to the eighteen kinds of scripts prevalent at that time.
(2) Vyanjanākṣara means a word that expresses certain meaning. All the words of different languages, with particular meanings are vyañjanākarşas.
(3) Labdhyakşara— The learning of an Aksara is labdhyaksara. It includes both, the upayoga as well as labdhi related with the knowledge of a script.
The first two varieties dravyaśruta. The last is bhāvaśruta. Two kinds of Labdhyaksara2
Jinabhadra divides labdhyasara into two varieties of perception and inference. The cognition of Aksara obtained by the senses and the mind is perception; while that obtained through mark is inference.
It may be recalled here that according to the Tattvārtha as explained by Akalamka and later Digambara logicians, all varieties of mediate cognition (parokşa) are included into mati. They interpret the four synonyms of mati as four varieties of mediate cognition. According to Jinabhadra śruta and mati both are mediate as well as immediate. When they arise from senses and the mind they are immediate and when they depend upon other sources, say hetu etc. they are mediate. But, Jinabhadra does not clarify the difference between mati and śruta in respect of the categories of pratyaksa and paroksa. On the other hand he seems to include all varieties of inference into paroksa-śruta, and leaves no scope for paroksamati. Akalamka also includes inference etc. into Srutajñāna. 1. Višeşāvaśyakabhāsya G. 464-468 2. Ibid. 469-500
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