Reality English Translation of Sarvarthasiddhi

SR No.: 001197
Original Sutra Author: N/A
Author: S A Jain
Publisher: Jwalamalini Trust Chennai
Publication Year: 1992
Total Pages: 334
Language: English
Classification: Book_English, Philosophy, Tattvartha Sutra, Tattvartha Sutra, & Tattvarth
File Size: 20 MB

Page 44

16
THE FIVE KINDS OF KNOWLEDGE
to describe other means of attaining knowledge'.
मतिश्रुतावधिमनःपर्ययकेवलानि ज्ञानम् ॥९॥ Maliśrutāvadhimanaḥ paryayakezalāni Jñānam (9) 9. Knowledge is of five kinds-sensory knowledge, scriptural knowledge, clairvoyance, telepathy and omniscience.
The term 'knowledgeis taken with everyone of the words in the sutra - sensory knowledge, scriptural knowledge, visual knowledge, mental knowledge and perfect knowledge. That which knows its objects 2 through the senses and the mind, or that through which the objects are known, or knowing alone is sensory knowledge. Owing to the destruction-cum-subsi. dence of karmas' which cover it, that which hears, or that through which the ascertained objects are heard, or bearing alone is scriptural knowledge. These two aro mentioned side by side, as theso are governed by the relation of cause and effect. This is mentioned later, Scriptural knowledge is preceded by sensory'. The next kind is called avadhi (clairvoyance,) às it ascertains matter in downward range or knows objects within limits. The object located in the thought of another is called mana (mind) due to association with the mind. Ascertaining it is telepathy. Now is it not sensory knowledge? No. Mana (mind) is merely relative. That which is displayed by destruction-cum-subsidence alone is merely spoken of with reference to one's own and another's mind. For instance we say, 'Look at the moon in the sky'. Here the sky is intended merely as the background. That for the sake of which the seekers pursue the path by external and internal austerities is pure knowledge. Or it means without the help of anything else.
This is mentioned last as it is attained at the end. Telepathy is mentioned close to it because of its proximity to it. How is there proximity ? Self-restraint is the cause of both. Clairvoyance is removed. How? It is far removed from omni
1 The rest of the commentary on this sutra, which is of a highly technica nature, is not rendered into English, and it may be read in the original by those who are interested in it. i.e. objects fit to be known or cognized.