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Indirect Knowledge
313 (2) Hetuvādopadeśa Samjñā
The animals who can feel the agreeable and diasgrecable objects and react accordingly for protection or comfort of their body are samjöins and others asa mjöins. The thinking of such animals is generally confined to the present only. They cannot keep in view the past or speculate the future. According to this assumption all the animals having two senses or more are sarijsins, while the one-sensed animals are asamjñins. Hetu. vāda means reaction to the external stimuli. (3) Dęstivādopadeśa saṁjñā
This assumption is besed upon the ethical factor like that Jñana or Ajñāna. According to it a person with right attitude (samyagdssti) is samjñin, and that with a wrong attitude (mithyā drsti) is asaṁjñin. The latter is called asasjñin because his samjñā is not useful for the spiritual development, just as his jñāna also amounts to ajñāna, Samyak śruta and Mithyāśrutal
There are two considerations in recognising a śruta as samyak or mithya. According to the first consideration the scriptures composed by the sages having a minimum knowledge of full ten pūrvas is samyak śruta ; while the whole non-jaina literature is mithyāśruta, the works composed by the Jaina sages having the knowledge of less than ten pūrvas may be included into samyak as well as mithyā. This assumption is based on the conception that a Mithyādrsti cannot obtain the knowledge of full ten pūrvas. This consideration keeps in view the question of authoritative validity. According, to the second consideration every scripture possessed by a samyagdřsti is samyak śruta and that possessed by a mithyā-drsti is mithyaśruta. Sādi-saparyavasita śruta 3
Śrutajñāna is without beginning and end (anādi-aparyavasita) in the view of the Dravyārthika-naya. It has beginning well as end in view of the Paryāyārthika-naya. 1. Višesāvaśyakabhāsya G. 527-536 2 . Ibid. 537-539
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