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āhāra-bhaya-pariggaha-mehuņa-suha-dukhha-moha-vitigiccha koha-mana-maya-lohe soge loge ya dhammohe || 39 ||
Brhatkalpabhāsya and Višeşāvaśyakabhāsya explain the term 'sañjñā' in a different manner. They expound the concept of sañjñi-asaññl on the basis of three saññās, viz. kālika-sañjñā, hetusañña and drstivādopadeśasañjñā. And from this exposition we arrive at the conclusion that in śästras (scriptures) kālika-sañjñā is accepted as the basis of the division of sañjñl-asañiñi which ultimately coincides with that of samanaska-amanaska".
In Satkhandāgama proper there occurs sanjñi-dvara among the mārganādvaras. But there too we are not told as to what is meant by the term 'saññā'. Of course, it is stated that those living beings that are in the gunasthānas from mithyadrsti to ksinakasayachadmastha are sañjñt whereas those that belong to the classes from the one-sensed to the asañjñł pañcendriya are asañiñi (Book I, p. 408). Further it is said that ksāyopaśamika labdhi makes a living being sanjñi, audayika bhāvas makes it asañiñi and kşayika labdhi makes it nasañjñl-naasañiñi (Book VII p. 111-112). On the basis of the clarification, offered by Dhavala, of what is said in Şatkhandāgama as also on the basis of the description of sañiñi and asaññt given in the beginning we are generally inclined to conclude that the term 'sañjñl' means 'living beings possessed of manas (mind). But it is noteworthy that even Dhavalā gives two alternative interpretations of the term 'sañjñt'. They are as follows :
samyak jānāti iti sañjñam manaḥ, tad asyāstīti sanjñi naikendriyādinā'tiprasangaḥ, tasya manaso' bhāvāt athavā śikṣākriyopadeśālāpagrāhī sañiñi | uktam ca
sikkhakiriyuvadesalāvaggāht manolambena | jo jīvo so sannt tavvivarido asanni du || Book I, p. 152.
At least the second interpretation accepts operation and nonoperation of mind as the basis of sañiñi and asañiñi divisions of living beings. Hence this second interpretation is not essentially different from the first. While explaining the term 'sañiñi' in his Sarvärthasiddhitika (2.24) after the manner of Tattvärthabhäsya. Ac. Pujyapāda takes into account the usage of that term in Satkhandagama. The gist of the explanation is as follows: The term 'sañjñā' yields many senses. Hence to exclude the unwanted senses in the context the qualifying term 'samanaska' has been employed
4. Bịhatkalpa. gā. 78-87, Viseşā. 502-7. 5. Compare with Brhatkalpabhāşya, gā, 87. 6. Compare with 'sañiñinaḥ samanaskāḥ,' an aphorism (2.28) of Tattvārtha
sūtra along with the commentaries thereon by Digambarācāryas.
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