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THE SCOPE OF INDIRECT KNOWLEDGE
If so, let the scope of the first two types of knowledge be mentioned.
मतिश्रुतयोर्निबन्धो द्रव्येष्वसर्व पर्यायेषु
॥ २६ ॥
Matiśrutayornibandho dravyeṣvasarvaparyayeṣu (26)
26. The range of sensory knowledge and scriptural knowledge extends to all the six substances but not to all their modes.
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Nivandanam means connecting or uniting. With what? With objects. Then the word objects must be included in the sutra. No, it is not necessary to include it. For it is implied from its mention in the previous sutra. The case changes according to meaning. Hence it is added to the sixth case ending of the possessive.
Dravyeṣu is in the plural in order to include all the six substances the soul, the medium of motion, the medium of rest, time, space and matter. 'Asarvaparyayeṣu' is intended to qualify dravyeṣu. These substances form the subject matter of perceptual cognition and scriptural knowledge, only with reference to some of their modes and not all their infinite modes. Now it is contended how perceptual cognition can cognize non-material substances such as the medium of motion, the medium of rest, which are beyond the ken of the senses. Therefore, it is wrong to say that perceptual cognition cognizes all the substances. No, there is nothing wrong in this. There is the internal sense. With the help of this and on the destruction-cum-subsidence of quasi-sense-covering karmas, apprehension etc. arise. Therefore, scriptural knowledge preceded by these ascertains what is proper for it.
What is the scope of clairvoyance described next.
रूपष्ववधे : Rūpiṣvavadhch
Jain Education International
॥ २७ ॥
(27)
27. (The scope) of clairvoyance is that which has form.
The range or subject matter is supplied. By the term rūpi forms of matter and embodied souls are included. It is laid down that the scope of clairvoyance is restricted to matter only and does not extend to non-material substances. Even with
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