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अध्याय-१
manifests itself only in those who possess one or more of the seven extraordinary accomplishments (yddhi). Still, not all with extraordinary accomplishments (rddhi) attain telepathy. Thus the distinction of the possessor (svāmī) or spiritual discipline is mentioned in the sūtra. Clairvoyance, on the other hand, can be possessed by the deva, infernal beings, human beings and animals. Hence these two differ in terms of their possessors.
Now it is time to define omniscience (kevalajñāna). But, passing that over, the subject matter (vişaya) of knowledge is discussed. Why is it? It is because omniscience (kevalajñāna) is defined in sūtra 10-1. If so, let the scope of the first two types of knowledge - matijñāna and śrutajñāna - be mentioned.
मतिश्रुतयोर्निबन्धो द्रव्येष्वसर्वपर्यायेषु ॥२६॥
[ मतिश्रुतयोः ] मतिज्ञान और श्रुतज्ञान का [ निबन्धः ] विषय-सम्बन्ध [ 374 diuefang] og (a fos Hof) urat À yta [ay] vita, पुद्गलादि सर्व द्रव्यों में है।
The range of sensory knowledge - matijñāna – and scriptural knowledge – śrutajñāna - extends to all the six substances (dravya) but not to all their modes (paryāya).
Nibandha' means connecting or uniting. Connecting what? The ‘vişaya' - subject matter. Then the word 'visaya' must be included in the sūtra. No, it is not necessary for it is implied from its mention in the previous sūtra. In this sūtra, dravyeșu' - plural of singular 'dravya'- is used to include all the six substances – the soul (jīva), the matter (pudgala), the medium of motion (dharma), the medium of rest
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