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NandiSootra
Adhruvagrahi This is the absence of capacity to know a thing even after getting proper medium or to retain the information always, if known.
The inspiring causes of Bahu, Bahuvidha, Kshipra, Anishrit, Asandigdha, and Dhruva, these six capacities are focussing of attention, practice, and higher degree of kshayopasham. The inspiring causes of Alpa, Alpavidha, Akshipra, Nishrit, Sandigdha, and Adhruva, these six capacities are wavering attention, absence of practice, and lower degree of kshayopasham.
These are the 336 broad divisions of mati-jnana. The minute divisions are
infinite.
The above said four main divisions of mati-jnana are sequential. Knowledge becomes complete in this order avagrah, iha, avaya, and dharana. Even when incomplete it follows the same sequence. Some times the progress is terminated at avagrah, some times at iha, and some times at avaya. The subject in the state of avagrah develops only with an effort. The development of knowledge is in proportion to the capacity of dharana.
*THE SUBJECTS OF MATI-JNANA*
[121] MEANING -In brief this abhinibodhik mati-jnana is said to be of fourtypes-1. About substance, 2. About area, 3. About time and 4.about modes.
With the help of mati-jnana about substance a mati jnanigenerally knows all substances but does not see them.
With the help of mati-jnana about area a mati jnanigenerally knows all areas but does not see them.
With the help of mati- 'vana about time a matt jnanigenerally knows all the three divisions of time - past, present, and futures - but does not see them.
With the help of matt-jnana about modes a mati jnanigenerally knows all Modes but does not see them.
COMMENTARY -In these sentences the word `adesh has been used, which means types or categories. To know some thing in some ways means to know it superficially in various ways. To know it in depth means to know all its aspects every way. Here it has been used in the sense of 'generally'.
CONCLUSION
[122] MEANING -In brief there are four sequential divisions of abhinibodhik mati-jnana avagrah, iha, avaya, and dharana.
[123] MEANING The first encounter with or the reception of meaning (information) is called avagrah. The analysis of the received information is iha. The ascertaining decision is avaya. The stability of indulgence (avichyuti) in that is memory (smriti), and involvement in or attachment (vasana) with it is dharana.
[124] MEANING -The duration of avagrah is one samaya, that of iha and avaya is antarmuhurt (less than 48 minutes), and that of dharana is both countable and uncountable period of time.
[125] MEANING -Sound is heard through a fleeting contact with organ of hearing but form is seen without contact. Smell, taste are experienced by intimate
contact.
[126] MEANING -The bunch of particles of sound uttered by a speaker are heard by a listener at the same level in the transferred form. A listener at a different level, as a rule, hears only when there is a shift in the level of transference.
COMMENTARY-When a person utters some sound he transforms particles Aagam- 44 -NandiSootra
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Compiled by- Deepratnasagar
