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26
TATTVÄRTHA SŪTRA
possible the memory of the object concerned at a later occasion in case necessary accessories are available. The constant stream of this final ascertainment, the impression left behind by it, and the memory made possible by this impression—all this operation of the form of mati-jñāna is dhāraņā.
Question : Is there some meaning or not behind the order that has been followed above while naming the four sub-types ?
Answer : There is a meaning : For the idea is that the order followed by the aphorism in naming these sub-types is also the order of their successive origination. 15.
The Sub-Types of Avagraha etc. :
Mati-jñāna of the forms avagraha, īhā, avāya and dhāraņā has for its object something that is many in number or one in number, possessed of many forms or possessed of one form, grasped fast or grasped slowly, grasped on the basis of a ground or grasped not on the basis of a ground, grasped without doubt or grasped with some doubts, grasped inevitably or grasped not inevitably. 16.
The four forms of mati-jñāna—viz. avagraha, īhā, avāya and dhāraṇā—are each possibly born of one of the six meansviz. the five sense-organs and manas—and thus we have twentyfour sub-types in all of mati-jñāna. Now each of these twenty-four is possibly of twelve varieties depending on the variation of the object concerned or of the subsidence-cum-destruction of the Karma concerned. Thus we have Bahu-grasping Six types Six types Six types Six types
of avagraha of tha of avāya of dhāraņā Alpa-grasping Bahuviddha-grasping Ekavidha-grasping Kșipra-grasping Aksipra-grasping Aniśrita-grasping Niśrita-grasping
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