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NandiSootra
After giving the list of mithya shruts a very important fact has been mentioned. The scriptures are not false in themselves, it is because of the mithyadrishtt (wrong interpretation) that they are false. In other words, knowledge in itself is not false; it is the mithyadrishti who spoils it with his falsity and steers it in the direction of harm. For this reason it becomes mithya shrut. The same knowledge becomes right knowledge for a samyakdrishti person because he steers it towards the ultimate benefit that is liberation.
SAADI, SAANT, ANAADI AND ANANT SHRUT
[136] MEANING Question What is this saadi saparyavasit and anadi aparyavasit shrut?
Answer - This twelve Anga ganipitak is soadi saparyavasit (with a beginning and an end) from the pa aya naya (view point of variations). It is anaadi aparya tsit (without a beginning and an end) from the dravyarthik aya (view pointof substance). This shrut-jnana, in brief, said to be offour types - with reference to the parameters 'f (1) substance, (2) area, (3) time, and (4) mode. In these four
1. With reference to substance, the samya' shrut related to one person is saadi saparyavasit and that ⚫elated to many persons is anaadi aparyavasit.
2. With reference to area, in five Bharat', and five Airavat areas the samyak shrut is saadi saparyavasit and in the! Mahavideh area it is anaadi aparyavasit.
3. With reference to time, in context of progressive and; regressive cycles of time the samyak shrut is saadi saparyavasit and without the context of time cycles it is anaadi aparyavasit.
4. With reference to mode (thoughts, precepts), in context ofd the precepts of the omniscient the samyak shrut is saadi; saparyavasit because these precepts are stated, propagated, + elaborated, explained, clarified, and simplified for the benefit of the common man. However, in context of the principles of; kshayopasham it is anaadi aparyavasit. In other words thei shrut of bhav-siddhik being is saadi saparyavasit and that of! Abhav-siddhik being is anaadi aparyavasit.
The infinite multiplication of the total periphery of the space! with total number of space points gives the value of paryaya akshar (the total number of existing modes). An infinitesimalifraction of the akshar (shrut-jnana) is ever open or unveiled. If this also gets veiled the being will turn into non-being or life will turn into matter. No matter how dense is the cover of clouds the radiance of the sun and the moon does not completely vanish?
This concludes the description of saadi saparyavasit and anaadi aparyavasit. COMMENTARY -Ganipitak or the scriptures propagated by the Arhat or the words arc saadt saparyavasit from the vyavacchttt naya or paryayarthik naya (view point of variations). Which means that with reference to variations it has both beginning as well as end but from avyavacchitt naya or dravyarthth naya (view point of substance) it is anaadt aparyavasit?Which means that in its fundamental existence as jnana it is without any beginning or an end?
From this point of view it has four categories
(1) With reference to substance - The samyak shrut related to one person is saadi saparyavasit. When a being acquires samyaktva, it is the beginning of samyak shrut for him. When he reaches the first or the third gunasthan, once again mithyatva surfaces. That shrut is lost due to lethargy, perversions, acute pain or loss of memory. In other direction, when the individual keeps on progressing in the rightdirection, Ketval-sinana is acquired. Here also the shrut is lost. This is the end of Aagam- 44 -NandiSootra ~ 117 ~ Compiled by- Deepratnasagar
