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Soul
knowledge, the validity of which is unchallengeable. Nevertheless, it is connected with and as a matter of fact, dependent on Sensuous knowledge. As Umā-Svāti says:— "Authoritative knowledge is preceded by Sensuous knowledge; it is of two kinds,-the first of which is of twelve and the second, of many modes". -Ibid 20 The two kinds of the Jaina scriptural truths are (1) Angapraviṣṭa i.e., those that are embodied in the Anga's or the Jaina sacred books and (2) Anga-vāhya i.e., those that are outside such scriptures. The first class is composed of 12 modes e.g. the Sūtra-Kṛtānga etc. etc. while the second includes many subdivisions e.g. the Sāmāyika, the Prakīrņaka etc. etc. We shall not enter into the dogmatology of the Jaina faith here.
The Śruta-jñāna is thus finished, cut and dried, readymade unimpeachable system of truths, which we are profited by making use of Kunda-kuṇḍācāryya divides it into four classes.
301
"They say that the Śruta-jñāna or authoritative knowledge is of four kinds,-viz: Labdhi or Integration, Bhāvanā or Consideration, Upayoga or Understanding and Naya or Interpretation".
-Pañçāsti-kāya-samaya-sāra, 43
From the description of these four modes of authoritative knowledge, it would appear that it is far more reasonable
to look upon these processes as four steps to the
progressive explanation of a phenomena than as so many independent and mutually exclusive kinds of scriptural knowledge. In other words, the so-called modes of the Śruta-jñāna are practically the four ways in which the accumulated mass of knowledge in a man may be applied or utilised to the interpretation of phenomena that are pressing upon his mind every moment.
The Śruta-jñāna embodies a system of absolute truths and thus furnishes principles of explanation of phenomena. Labdhi is the mode of Śruta-jñāna, through which a phenomena is explained, being referred to an idea with which it is associated. This is, of course, the most primitive
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