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5555555555555555555555555555 this angle they all fall under the category of sanjni (sentient) beings.
Their knowledge is sanjni shrut.
All those beings whose indulgence and non indulgence is not dependent on benefits and harms are asanjni (non-sentient) beings.
Their knowledge is called asanjni shrut.
(3) Drishtivad upadesh-Drishti means perception. A being which has right perception is called a sanjni (sentient) being. In other words-who has the knowledge of kshayopasham; or who properly knows about what is good or bad for the soul, is a sanjni (sentient) being. Only such sanjni (sentient) being tries to refrain from feelings of attachment and aversion that are harmful for the soul and proceeds to acquire the benefit in the form of liberation.
That which does not properly know and understand good and bad, in context of soul is asanjni (non-sentient) being. Such asanjni (nonsentient) being is mithyadrishti (having false perception or belief). He considers beneficial what is actually harmful for the soul and instead of refraining, continues to indulge in that. Thereby he continues to move away from the path of liberation.
When we look at all these alternatives together we find that in drishtivad upadesh, only those beings are included who have acquired samyaktva. In kaliki upadesh those beings are included who have the potential to head towards samyaktva. Those who are just mithyadrishti are included in hetu upadesh. This means that besides the immobile beings all other beings are sanjni (sentient). Thus shrut or knowledge exists in all prani (two, three, four sensed beings), bhoot (organisms), juva (five sensed beings), and sattva (entities) irrespective of their being asanjni (non-sentient).
७६ : से किं तं सम्मसुअं?
सम्मसुअं जं इमं अरहंतेहिं भगवंतेहिं उप्पण्णनाण- दंसणधरेहिं, तेलुक्क - निरिक्खिअमहिअ - पूइएहिं,' तीय-पडुप्पण्ण-मणागयजाणएहिं सव्वण्णूहिं, सव्वदरिसीहिं, पणीअं दुवालसंगं गणि-पिडगं, तं जहा
5 श्रुत ज्ञान
(अ) सम्यक् श्रुत
(a) SAMYAK SHRUT
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