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NANDI SUTRA AND ANUYOGADVARA
105
The distinctive contribution made in the sütra to the exposition of Jainism as a system of thought consists, however, in the various classifications of knowledge (ñāņam). In outlining its thesis on knowledge, it takes up for consideration the five kinds of knowledge recognized in the earlier texts of the Jain agama. These are enumerated as ābhinibodhika, śruta, avadhi, manahparyāya and kevala. The first of them is the knowledge directed to the perception of the objects as they stand over against us. This knowledge is of two kinds, namely, direct (paccakkham) and indirect (parokkham). The direct knowledge is also of two kinds, namely, that which is accessible to sense perception (indiyapaccakkham), and that which is not accessible to sense perception (no-indiyapaccakkham). The knowledge which is accessible to sense perception is of five kinds, namely, that which is accessible to the sense of hearing, to that of sight, to that of smell, to that of taste, and to that of touch. The knowledge which is not accessible to sense perception is of three kinds, namely, that which is accessible to uradhi knowledge, that to manahparyāya and that to kezalañāna. The knowledge which is accessible to arudhiñāna is of two kinds, namely, that which leads to future states of existence (Bhatapaccaiyam) and that which leads to the destruction and cessation of the cause and process of rebirth (khāovasumiyam). By the word Bhava is meant in. Jainism the three states of existence, namely, those of infernal beings, those of human beings, and those of celestial beings. The knowledge which brings about the states of existence is of two kinds: that which brings about the state of gods and that which brings about the state of infernal beings. The knowledge which brings about the destruction and cessation of the cause and process of rebirth is of two kinds: that which brings about the destruction and cessation of the cause of rebirth in the state of human beings, and that which brings about the destruction and cessation of the cause of rebirth as animals endowed with five senses. Here destruction means the destruction of the after-effects of the karmas darkening avadhi knowledge, which have arisen. Cessation means the stoppage of such karmus as have not yet arisen; when such karmas are either destroyed, if they have arisen, or are stopped, if they have not arisen, the avadhi knowledge arises, the uvudhi knowledge of persons endowed with special qualities or that of one who has renounced the world. As defined in the Anuyogadvāru the ābhinibodhika knowledge is one which is directed to the objects (atthābhimuho) and determined (niyao). It is perceptual in its character in so far as the objects are known through
