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Indirect Knowledge
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strikes at the right conclusion. The distinction between the two is not based on the knowledge but on their personal intelligence.
(3) Karmaja-The intellect developed through practice in a particular vocation. It is illustrated with twelve stories.
(4) Pāriņāmihi – The intellect attained through inference, reason and other methods of rationality; ripened with the advancement of age, is known as pāriņāmiki. It also helps in mundane as well as spiritual attainments. It has twenty-one stories.
If we consider the sphere of Aśruta nisrita on the basis of buddhis we can say that it covers the whole field of indirect mati. Śruta nišrita is confined to direct mati. Some Historical Remarks
The above division of Śruta niśrita and Aśruta njśrita is not found in the Digambara tradition. In the Svetāmbaras also it is not found in the Bhagavati, Prajñāpanā, Niryuktis and Anuyoga. It is the Nandi which refers to it for the first time. In the Bhagavati and Ayaśyaka-Niryukti four buddhis are described without their relation with mati. They are not specifically mentioned as related to any of the five types of knowledge. The Sruta at that time was confined to scriptural knowledge only. Consequently, these examples of wits, generally associated with unlettered persons, could not be credited as śruta. So, it appears that the author of Nandi tried to include them in Mati through the above mentioned device.
The fluctuation in sense of pbilosopbical terms, helps in adjustment; but, at the same time makes distinction a diffi. cult problem. This is seen especially in the case of distinction between Mati and Sruta; which we shall discuss shortly.
We cannot say that the division of Śruta piśrita and Aśruta niśrita is precise and mutually exclusive. The process of Avagraha etc. is as common to the unlettered as it is to a 1. Bhagavāli, Āvaśyaka Niryukti G. 932
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