Dravyasamgraha

Author(s): Nemichandra Acharya, Vijay K Jain
Publisher: Vikalp

Page 28

Verse 5
mind, or that through which the objects are known, or knowing alone is sensory knowledge. Owing to the destruction-cumsubsidence of karmas which cover it, that which hears, or that through which the ascertained objects are heard, or hearing alone is scriptural knowledge. These two are mentioned side by side, as these are governed by the relation of cause and effect. This is mentioned later, 'Scriptural knowledge is preceded by sensory'. The next kind is called avadhi (clairvoyance) as it ascertains matter in downward range or knows objects within limits. The object located in the thought of another is called mana (mind) due to association with the mind. Ascertaining it is telepathy. Now is it not sensory knowledge? No. Mana (mind) is merely relative. That which is displayed by destruction-cum-subsidence alone is merely spoken of with reference to one's own and another's mind. For instance we say, 'Look at the moon in the sky'. Here the sky is intended merely as the background. That for the sake of which the seekers pursue the path by external and internal austerities is pure knowledge. Or it means without the help of anything else.
This is mentioned last as it is attained at the end. Telepathy is mentioned close to it because of its proximity to it. How is there proximity? Self-restraint is the cause of both. Clairvoyance is removed. How? It is far removed from omniscience. Indirect knowledge is mentioned before direct knowledge, as it is easily intelligible. These are heard by, familiar to and experienced by all beings, for these are mostly attained by them. Thus these are the five kinds of knowledge.
Jain, S.A., Reality, p. 16-17.
Ācārya Umasvami’s Tattvārthasūtra
मतिश्रुतावधयो विपर्ययश्च ॥
(1-31)
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