The Doctrine of the Jainas, Described after the Old Sources c8.157

c8.157

In this connexion we may omit the calculations following in Viy. in how many different ways and in relation with what kinds of other qualities beings are in possession of either true or wrong cognition (nāṇi and annāṇi, 343a ff.). In discussing the range of effect (visaya) of both kinds Viy. 356a makes us understand that by force of imagination cognition goes back to teaching and by force of evidence to functioning (āseṇaṃ jāṇai pāsai resp. vautte j.p.). Provided that āesa, in this case, has not a different meaning, there can be no doubt acc. to § 71 that the two words were changed by mistake : imagination follows from upayoga, evidence from ādesa.