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Notes
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P. 6 L.27-28. There seems to be a difference regarding the name of the fifth variety. Yasovijaya mentions it as nisrita whereas the Digambara tradition mentions it as nissta. The example of nissta, according to Digambara tradition, is the knowledge of an elephant, whose body is hidden in water, by the sign of its trunk, visible out of the water. Thus the Digambars explain this variety literally as 'raised' (=nissta).
P. 6 L. 29. The Digambara tradition mentions ukta (=said) and anukta (=not said in place of niścita and aniscita. Ukta means knowledge through one's words whereas anukta means knowledge by implication.
P. 6 L. 30. Here also, as in the case of kşipra and aksipra, an alternative explanation is given in the Jaina Nyāya (p.156). The constant knowledge (dhruva) is the knowledge of the constant object like mountain.
P. 7 L. 2. Śrutajñāna (verbal knowledge) has already been defined in the text (para 5) as knowledge. Avasyakaniryukti (942) explains it as scriptural knowledge. Later it came to indicate all symbols, written or spoken and even inarticulate verbal knowledge came to be included in it. To quote Dr. Nathmal Tatia, "this development of meaning is not, strictly speaking, chronological.... The self-same thinker could have started from the conception of śruta as scripture and reached the conception of śruta as inarticulate verbal knowledge"--Studies in Jaina Philosophy : p. 53. It is in the light of the above, that the varieties of śrutajñana are to be understood.
P. 7 L. 3-4. The written form of a letter is sanjñakşara, whereas its spoken form is vyañjanākşara. These two are called knowledge only by transference of epithet. In other words, these two are dravyaśruta or only material symbol, whereas the potential auditory attainment is bhāvasruta or śruta-jñāna proper.
P. 7 L. 5-7. Labdhyaksara is the potential verbal thinking arising out of perceptual cognition, received through the medium of any of the sense-organs of sight, smell etc. and mind. Vibha (102) explains that just as internal sensuous cognition is possible even without the existence of corresponding external physical sense organ, which only enhances the power of the internal sensuous cognition, similarly the
