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pūrvavat, seșavat, sāmānyatodraṣṭam.
The Limitation of Congition of Mati and Śruta
mati-śrutayor nibandho [sarva27] dravyeşv asarvaparyāyeşu (TAS 1.26)
Matijñāna and śrutajñāna can cognize [all] the substances, but not all their modes.
Here also we can understand mati in the sense of manana. Matijñāna in the sense of manana (reflection) is based on śrutajñāna, and śrutajñāna cognizes all the substances. It is impossible even for the omniscient teacher to express all the aspects of the substance through words which themselves have limitations.
Conclusion
Through this paper we have come to understand mati in the sense of manana, the third stage in the scheme of four stages of self-realization. In fact the TAS, in its attempt to build up its own system of the Jaina theory of fivefold knowledge, has discarded the original sense of the term mati and presented with an entirely new meaning. This, at times, has led to some contradictions. This study demonstrates how mati as manana gives a natural explanation, and thus, helps to remove obscurities. []
BIBLIOGRAPHY
TAS: Umāsvāmi, Tattvārthādhigamasūtra, in SAS, (Śvetambara version in BhT) Bhāṣya: Umāsvāmi, Tattvārthādhigamasūtrabhāṣya, in BhT. SAS: Pujyapāda, Sarvarthasiddhi, ed. Phoolchandra Shastri, Jñānapītha Mürtidevi Jain Granthamālā 13, Delhi 1983 (3rd).
TAV: Akalanka, Tattvärthavārtika, ed. Mahendra Kumar, two volumes, Jñānapītha Mūrtidevi Jain Granthamālā 10/20, Varanasi 1953/1957.
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