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Epistemology of Jainas
If we leave aside the question of two Nayas and consider śrutajñāna on its owa merit we have the following four alternatives :
1. Sädi-saparyavasita-Having beginning as well as end. 2. Sādi-aparyavasita – Having beginning but no end. 3. Apādi-saparyavasita-Having end but no beginning. 4. Anādi-aparyavasita--Having neither beginning nor end.
These four alternatives are discussed in relation to the following four consideration :-(1) Dravya (person), (2) Kșetra (place), (3) Kāla (time), (4) Bhāva (state).
If the śruta is considered in relation to one person it has both, the beginning as well as the end. A person with śrutajñāna can have three prospects: Firstly, he may make further progress and attain kevalajñāna. Secondly, he may die with his knowledge of śruta and forget the majority of it in the next life. Thirdly, he may lose the knowledge in the very life on account of physical or mental disorder. All the three cases prove that the śruta is never without end. Jinabhadra says that a person with the knowledge of fourteen pūrvas, does not remember all of them in his heavenly life. He may remember a portion of them or forget entirely. Even in the same life he may retain it or forget according to the external and internal factors. The change of faith from right to wrong, death, falling ill, absence of revision etc. are some of the factors which wipe out the already acquired śruta-jñāna.
So far, we were considering the subject in relation to samyagjñāna. If the śruta is taken as general, we come to the following conclusions :
1. The first alternative can be applied to an individual in the case of samyakśruta only.
2. The second alternative of beginning without end is merely hypothetical. It is found nowhere.
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