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Indirect Knowledge
251
ness. It is just like the activities of unconscious mind lokasaṁjñā is the ordinary type of articulate cognition.
In the Ācārāngal there are six more samjñās of (i) Moha, (ii) Dharma (iii) Sukha, (iv) Duḥkha, (v) Jugupsā and (vi) soka.
The above types of samjñās are common to all the mundano being. They are found in the one-sensed animals also,
The Problem of Sarjñin and Asamjñin
In the Jaioa biological evolution only a particular section of the five-sensed animals is regarded as samjñin. All other animals are asamjñins. This division is roughly based on the possession of mind or otherwise. The animals with mind are known as samjñins and others as asamjñins. But, at the same time it is held that Mati and Sruta are common to all the imperfect souls. We have divided mati into three types of indriyanimitta (produced by the senses alone), anindriyanimitta (produced by the mind only) and ubhayanimitta (produced by the both). The first type of mati is possible in the one-sensed animals also as they also possess the sense of touch. The fruta is caused exclusively by the mind; so it cannot exist in the lower grade animals who are without mind.
Jinabhadra tries to explain this inconsistency by holding the division of samjñin and asamjñin as based on the physical mind; which is not completed in the lower grade animals. Their activity is mere instinctive and not rational. But, as far as the psychical mind is concerned, they are not absolutely without mind. They also possess the power of thinking or feeling to a certain degree. The trees, though one-sensed in physical consideration, exhibit a clear sense of feeling, the favourable or unfavourable touches. But, this contention of Jinabhadra, goes against the theory of cognitive causal system. The psychical 1. Ācārānga Ntrukti G. 38. 39. 2. Tattvārtha II. 25 3. Višesāvaśyaka Bhäsya G. 104
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