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The Tattvartha Sutra states that despite the existence of subject differentiation and some causal distinctions, the intrinsic cause of knowledge is the same for all forms of cognition: perception, memory, substance, and contemplation. This intrinsic reason is attributed to the destruction of karmas that obstruct right knowledge. In this context, the term 'mati' (cognition) is used as a general reference. Regarding the word 'abhinishad,' nothing particular has been mentioned, hence it is unclear which type of knowledge it correlates with.
The word 'abhinishad' is general. It is applicable to all forms of cognition, such as perception, memory, indication, and contemplation, which arise from the destruction of karmic obstructions. Therefore, 'abhinishad' is a common term for the resultant lower knowledge, while the terms 'mati' and others are specific to the superior knowledge arising from the destruction of karmas. Consequently, while 'abhinishad' serves as a general term, 'mati' and similar terms are more specialized.
Here, without explaining the differentiation between general and specific, all are referred to as synonymous terms. Now, regarding the nature of right knowledge, it is said: "That which arises from the senses and is not related to the senses." This indicates that right knowledge arises from sensory input.
In this context, the senses and the non-senses addressed here refer to causes. Among them, the senses include well-known entities like the eye, but what constitutes the non-sensory?