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considering it as a direct knowledge (Pratyaksa). The development of this second stage was very essential as it was to pave the way of synthesis between the theory of knowledge (Jñānavāda) and validity of knowledge. At this stage, the knowledge (Jñāna) itself was considered as an instrument of valid knowledge (Pramana) and was divided into direct knowledge (Pratyaksa) and indirect knowledge (Paroksa).
The third stage of the development is represented by Nandisūtra (c. 5th A.D.). In the whole of the Agamas, Nandisūtra is the only composition which thoroughly deals with the theory of five-fold knowledge. In Nandisūtra another development is also visible where the sense-cognition is included in Pratyaksa, following the common tradition. The second work, dealing with the conception of five-fold knowledge is Anuyogadvāra-sūtra (c. 2nd). Anuyogadvāra is earlier than Nandisūtra because former does not include sense cognition in direct knowledge as the latter does. It is believed that Anuyogadvāra and Nandisūtraare compiled by Aryaraksita and Devavacaka, respectively.
Regarding the authorship of Anuyogadvāra-sūtra, scholars have different opinions to whether Āryaraksita himself is the author or someone else. So far as the question of Aryaraksitaconcerned it is a fact that he for the first time translated the Jaina technical terms by Anuyoga Vidhi. It is the text of philosophical method. In the beginning, Anuyogadvāra Sūtra mentions that Mati, Avadhi, Manahparyaya and Kevala, these four type knowledge depend on experience only. They cannot be preached whereas Śrutajñāna can be studied and preached. At this third stage of development Anuyogadvāra gives importance to the four-fold division. In this third stage of development particularly based on Nandi and Anuyogadvāra, the cognition depending on
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