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Epistemology of Jainas
But, the mental function as found in one-sensed animals like earth etc. is so minute that it cannot be commonly apprehended. The animals like ants are seen running in several ways in search of food. They react to the external stimuli and do such other things as clearly cxpress the cxistcnce of mind in them. This is not so clear in the case of one-seosed animals. Their mental function is known as Oghasañjñā; which in the present case is not recognised as such. The present distinction of sanjñiśruta and Asamjñiśruta is based on this very assumption of Jinabhadra that a kārsāpaņa ( a four apna coin ) also is money; but, a person cannot be held as a moneyed man by possessing that much. Similarly, a thing does not become colourful by merely possessing some colour. Moneyed man is called by possessing a big amount of money and the designation of colour-ful is based on possession of beautiful colour. The first case depends upon big quantity and the second on commendability. In the present case both the factors are taken into consideration. Out of the three varieties of Sanjñiśruta, which we are going to describe, the first two depend upon the first factor and the last one on the second factor. Three types of Samjõıśruta
The question of Saṁjñiśruta and Asaṁjniśruta is considered in the following three aspects :
(1) Kāliki or Dirghakaliki Samjñā - The mental power of retaining the past experiences and speculation in future plans is known as kāliki or Dirghakālike samjñā. It is besed on, as the name suggests, the capacity of dwelling upon a long span of time. According to this assumption a person with the power of memory and future speculations is samjñin and others are Asamjñin. This type of Samjñiśruta is found in the animals that possess physical mind i. e., the residents of heaven and hell, and the womb-born ( garbhaja ) five-sensed animals. The general classification of Samjñin and Asamjõin is based upon the above contention. This Samjñā corresponds to the soul of Western thinkers.
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