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Tattvārthasūtra
(adharma), the space (ākāśa) and the time (kāla). “Asarvaparyāyeşu' qualifies 'dravyeşu'. All these substances form the subject matter of sensory knowledge (matijñāna) and scriptural knowledge (śrutajñāna) only with reference to some of their modes (paryāya) and not all their infinite modes. How can sensory knowledge (matijñāna) cognize non-material substances such as the medium of motion (dharma) and the medium of rest (adharma) which are beyond the senses (atīndriya)? Therefore, it is wrong to say that sensory knowledge (matijñāna) covers all substances. No, there is nothing wrong in this. There is the internal-sense (anindriya). With the help of this and on destruction-cum-subsidence of quasi-sense-covering (noindriyāvaraṇa) karmas, arise impression (avagraha), etc. Then, scriptural knowledge (śrutajñāna), preceded by these, engages in substances such as the medium of motion (dharma) and the medium of rest (adharma). The subject matter of clairvoyance (avadhijñāna) is discussed next.
Hofuodaet: 117411
[ 37aet: ] 3tafell dol faqen-HF0-8T [ fug] Phyt gali अर्थात् अवधिज्ञान रूपी पदार्थों को जानता है।
The subject matter (vişaya) of clairvoyance (avadhijñāna) is substances with form (rūpī).
The range or the subject matter (vişaya) is supplied from the previous sūtra. The term “rūpī' implies forms of the matter (pudgala) and embodied souls - bonded souls. The sūtra lays down that the scope of clairvoyance (avadhijñāna) is restricted to ʻrūpī’ substances only and does not extend to non-material substances. Even with regard to 'rūpi
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