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EPISTEMOLOGY OF THE ĀGAMAS
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at present is devoid of verbal association and belongs to one whose intellect has been previously trained by the study of the scriptures is śrutaniśrita. The opposite of it is aniśrita and comprises the four matis or intellects (viz. autpattiki etc.).' The śrutaniśrita is so called because the perceptual cognitions that come under it are possessed by those whose minds have been educated by the instructions of others regarding verbal usage and other sources such as scriptures, although the verbal knowledge has no direct bearing and influence upon them. The sensuous intuitions are not generated by the knowledge of language as verbal judgment (śruta) is. The conditions of perceptual cognitions are the same in the case of the instructed as well as the uninstructed, but the knowledge of language and the culture embodied in it enriches the content of perception by implicit or explicit association with linguistic symbols and their suggestive reference and consequently it cannot but have its effects on the capacity of cognition.3 The aśrutaniśrita perceptions are those which are devoid of the background of previous education of the perceiver. They fall into two categories according as they are purely mental or cases of sensuous perceptions. The former category comprises the fourfold buddhis (intellects) viz. autpattikī, vainayiki, karmajā and pāriņāmiki, each having the stages of avagraha (perception), ihā (speculation), avāya (perceptual judgment), and dhāraṇā (retention), but never vyañjanāvagraha (contact-awareness). The latter category comprises cases of perceptions due to the five senseorgans including vyañjanāvagraha (contact-awareness) also in the cases of the sense-organs other than the eye. This is the finally developed form of the conception of aśrutanisrita mati intellect) and is found in Abhayadevasūri's commentary on the Sthānānga referred to above.
Let us now state in brief the meanings, with illustrations, of these fourfold buddhis (intellects).
The Āvasyakaniryukti defines autpattiki intellect as the intellection which comprehends instantaneously the true nature of a thing never seen, heard of, or even reported heretofore and is crowned with unhindered success.'s The Nandi Sūtra only quotes the same definitions as those of the Āvasyakaniryukti and so we shall not refer to the Nandi Sūtra in order to avoid repetitions. There are given many illustrations
1 puvvam suyaparikammiya-matissa jam sampayam suyäiyam
tam suyanissiyam iyaram puņa aņissiyam maicaukkan tam. ViBh, 169.
2 Cf. tatra śrutam sariketakālabhāvi paropadeśaḥ śrutagranthaś ca. pūrvan tena parikarmitamater vyavahārakāle tadana pekşam eva yad utpadyate tat śrutanisritam-Byhadvytti on Vibh, 177.
3 Cf. svasamānākāra-śrutajñānä-hita-väsanā-prabodha-samāna kälīnatve sati śrutopayogabhāva-kālīnam śrutanisritam avagrahādi-caturbhedam.-JBP, p. 6.
4 Cf.ukta-(svasamänākāra-srutajñana-hita)-väsanā-prabodhā-'samāna kālīnam ca matijñānam autpattikyādi-caturbhedam aśrutanisritam.--JBP, p. 7.
5 ANir, 933.
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