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Aspects of Jainology : Volume VI
five-fold knowledge, found in Bhagavatisūtra, is in vācaka, respectively. Regarding the authorship of accordance with this first stage. The Sthānănga and Anuyogadvārasūtra scholars have different opinions Umāsvāti's Tattvärthasūtra (c. 3rd A.D.) refer the as to whether Aryarakṣita himself is the author or second stage where the knowledge is divided into two some one else. So far as the question of Āryarakṣita is main heads — (i) Pratyakṣa ( direct knowledge concerned it is a fact that he for the first time transincorporating sensory and scriptural knowledge ) and lated the Jaina technical terms by Anuyoga-vidhi. It (ii) Parokșa ( indirect knowledge which incorpora- is the text of philosophical method. In the beginning, tes the three extra-sensory knowledge ). Umāsvāti Anuyogadvārasūtra mentions that mati, avadhi, also supports this two-fold division. At this stage, it manah-paryaya and kevala — these four types of was supposed that apart from the cognition depend- knowledge depend on experience only. They can not ing on the soul alone ( Ātmasāpekṣa Jñana ), the be preached where as śrutajñana can be studied and cognition depending on sense-organs and quasi- preached. At this third stage of development Anusense-organs ( indriya-anindriya sāpekșa ), depend- yogadvāra gives importance to the four-fold division. ing on the intellect ( buddhi sāpeksa ) and the cog- In this third stage of development particularly based nition depending on the Āgamas, should be consi- on Nandi and Anuyogadvāra, the cognition dependdered as Indirect knowledge ( Parokșa Jñāna ). It ing on sense-organs, even being considered transcenbecame a special feature of Jaina Epistemology dently as indirect ( parokșa ), was also included in because others were considering it as a direct know- direct knowledge (pratyakṣa ) following the concept ledge (pratyakşa ). The development of this second of other traditions and it was designated as samstage was very essential as it was to pave the way of vyāvahārika pratyakșa ( perception according to the synthesis between the theory of knowledge (Jñāna- common usage or ordinary perception ). vāda ) and validity of knowledge. At this stage, the
In my opinion, primarily empirical sensual knowledge (Jnana ) itself was considered as an cognition was included in darśana and contemplative instrument of valid knowledge (pramāna ) and was matiiñāna was confined only to the deliberative inteldivided into Direct knowledge (pratyakșa ) and
lectual knowledge ( vimarśātmaka jñāna ). This disIndirect knowledge (parokșa ).
tinction was also recommended in later period. Four The third stage of the development is repre- early classifications of matijñana, i.e., avagraha, ihā, sented by Nandisutra (c. 5th A. D.). In the whole of avāya and dhāraņā are also considered as deliberthe Agamas, Nandisutra is the only composition ative knowledge but when sensory cognition was which thoroughly deals with the theory of five-fold included in matijñana, the question arose as to how knowledge. In Nandisutra another development is the knowledge, originated from sense-organs, would also visible where the sense-cognition is included in be regarded as indirect knowledge. Consequently, it pratyaksa, following the common tradition. The was accepted as samvyāvahārika pratyakşa (percepsecond work, dealing with the conception of five-fold tion according to common usage ) following the other knowledge is Anuyogadvārasutra (c. 2nd ). Anu- philosophical traditions. yogadvāra is earlier than Nandisutra because former To synthesize the first stage of five-fold does not include sense cognition in Direct knowledge knowledge with two-fold classification of pramāna - as the latter does. It is believed that Anuyogadvāra and pratyakșa and parokșa of second stage, a third stage Nandisutra are compiled by Aryarakṣita and Deva- was introduced. An attempt was also made to
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