Dravya Sangraha

SR No.: 011098
Original Sutra Author: N/A
Author: Nemichandra Siddhant Chakravarti, Saratchandra Ghoshal
Publisher: ZZZ Unknown
Total Pages: 324
Language: English
Classification: Book_English, P000, & P040
File Size: 29 MB

Page 72

14
THE SACRED BOOKS OF THE JAINAS.
which includes the little understood occult knowledges-Avadhi, Manab-paryaya and Kevala mentioned previously.
Saturabahára is the act of satisfying a desire to cognize. ["fiftfia: EFEIRATETETT TETT: TEIT: 1" Pramana Mimâmsá Vritti] This is the essence of Sînvyavahârika Pratyak a which, according to Jaina philosophers, is of four kinds, viz. Avagraha, Iha, Avaya, and Dhâraņâ.† These four are identical with the four stages of Mati Jñâna already mentioned by us, and we shall 10 proceed to explain each of these four varieties.
The first stage, Aragraha, consists in the general knowledge of an object when it is brought into contact with a sense organ. First of all, there is an excitation in the sense organ by the stimulus (viz., the object present in the outside world). Then there is an excitation in the consciousness. Thus, in the first stage a person is barely conscious of the existence of an object. I
The second stage, Ihâ, consists in the desire to know the parti. culars of the objects, e.g.. a desire to know whether it is this or that. Thus, similarities and differences of this object with other objects become the subject of consciousness in this stage.
* Paramarthika Pratyakşa is divided into classes, Sakala (Perfect) and Vikala (Imperfect). Kerala Jnana comes under Sakala and Avadbi and Manah-Paryaya come under Vikala Pratyakşa.
"तविकलं सकलं च ।" "तत्र विकलमवधिमनःपर्ययज्ञानरूपतया à 1" " ... # a 1"
(Pramâņa-Naya-tattvålokálankara. I. 19, 20 and 23). Hemachandra also mentions Kevala, Aradhi and Manah-paryaya under Pratyakşa ["तत-सर्वथावरणविलये चेतनस्य स्वरूपाविर्भावा मख्यं केवलम ।"
"Tara aftaa:qarat PP-Praniaya Mimamså. I. 1. 15 and 18] +एतद्वितयमवग्रहहावायधारणाभेदादेकशश्चतुर्विकल्पम् ।"
(Pramana-Naya-tattválokálaykára. II. 6. "इन्द्रियमनोनिमित्तोऽवग्रहहावायधारणात्मा सांव्यवहारिकम् ।"
[Pramana Miunâmsa I. 1. 21.] For a detailed account of this part of Jaina philosophy, the reader may refer to my translation of Pramana Mimamså, published in the Jaina Gazette, 1915.
I" ParaRTA TATAROT- a-AHASTITE Toaमाधमवान्तर-सामान्याकार-विशिष्टवस्तुग्रहणमवग्रहः।"
[Pramana-Naya-tattválokâlankara II. 7.] "Terindra garacanai–ABİLEUATUE: 1"
[Pramåņa Mimamsa. 1. 1. 27] ६ “अवगृहीतार्थविशेषाकाङ्क्षणमीहा ।"
[Pramåņa Nayatattválokálankâra. II. 8.] "YepTafe TEHTUHIET " [Pramana-Mîmamsa I. 1. 28).