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Epistemology of Jainas
2. Ābāryaśrutasamsaya-There are some heretics doubtful in the existence of distant objects like heaven, hell etc. Others are doubtful in the apparant objects also. Their holding is Ābārya-śruta-samsaya.
3. Ābärya-śruta-Anadhyavasāya—There are others who hold indistinct knowledge (anadhyavasāya) regarding the existence of an omniscience. Further, there are some, not clear in ethical code also.
4. Mativiparyaya-sahaja. 5. Matisamsaya-sahaja. 6. Matyanadhyavasāya-sahaja.
We have stated above forty-eight types of mati related with cach sense. Any illusion, doubt or indistinction related with · them constitutes the corresponding type of viparyaya. Similarly, any wrongness in memory, recognition or inference also would come in these categories :
7. Sruta-viparyaya-sahaja 8. Sruta samsaya-sahaja 9. Sruta-Anadhyavasāya-sahaja.
These types are connected with the śruta where no external authority is depended upon, just as in the case of inference. Vidyānanda considers the views of Mimārsā and Grammarian schools regarding the interpretation of a sentence as āhārya viparyaya.
10. Avadhiviparyaya-sahaja 11. Avadhi-Anadhyavasāya-sahaja.
Other systems compared
The above stated view of ajñāna is not peculiar to Jaina only. Other systems also maintain similar views.
Buddhism divides knowledge (prajñā) into three types of Anāsravaprajñā, Sāsravaprajñā and Avyäkstaprajñā. The first is called vidyā and the second avidyā. Vasubandhul states that avidyā is not the absence of vidyä but an opposite to vidyā; 1. Abhidharmakośa VII, 2.
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