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Prākṛta Canons : 29
days as the process involved different types of violence and possessive attitudes contrary to ascetic rules, causing negligence and leading to atonements5. However, loss of memory power led to the idea of putting the Śruta in written form even in Aryarakṣita days (100 B. C.-100 A. D.) when he mentioned the book writing as essential effigical duty. Though it was rare in those days, but it got sanctified later during 4-5th centuries.
It may be pointed out that the derivative meaning of Śruta referred only the heard words and their meanings. However, as it is a general form of knowledge, there are many other non-vocal and non-hearing methods using other senses like eyes, touch, body, motion, etc. in practice. They may also be included in this term. The meaning was later modified when it could include all the instrumental causes leading to produce the Śruta'. Sūtrakṛtānga mentions Śruta for livelihood and sainthood both. Many scholars have agreed to this more generalised meaning of the term.
However, it must be agreed that though Śruta involves any knowledge or learning, good or bad, but as one is dealing with the spiritual and moral upliftment of the living beings, the Śruta leading to this direction will only be called right, superworldly or extra-ordinary Śruta in Jaina tradition. Thus, the term Śruta has now a traditional meaning in this sense. This is being subjected to critique for agreeing to its derivatively generalised meanings. The other form of Śruta will be termed as worldly or perverse oneo.
The term 'Agama' is a specific and later form of Śruta. The Śruta is a form of general knowledge while Agama is a form of specific, valid and consistent knowledge given by the direct knowers. It is because of this definition that this term
became prodominant over the term Śruta according to Bhagavati1o
However, in practice, both the terms are taken as synonymous by later tradition despite their fine differences. That is
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