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: Kundakunda: The Pravacanasāra 105 taken in the sense of having consciousness (cetanā) as their base (āśraya). And as Kundakunda explains in his most orthodox work, the Pañcāstikāya [38, 39), cetanā is experienced by the three kinds of jivas in different ways: one kind of jīva (in fixed organisms and plants) simply experiences the fruits of karmas (kammāņam phalam ekko), another kind (embodied beings, etc. - ekko kajjam) experiences 'conative activity' as well, and another (the kevalin who is free from all physical and organic conditions) has 'pure and perfect knowledge' (nāņam adha ekko).55
In short, bhāvas are modifications or particular forms of upayoga. Thus by comparing the list of jñānas given in the Tattvārtha Sūtra with the five bhāvas (listed at Tattvārtha Sūtra 2.1) we can see the way in which the former are all essentially modes (bhāvas) of the jñāna component of upayoga.
The eight kinds of knowledge (sometimes divided into five right and three wrong) are as follows:
1) matijñāna - sensory 2) śrutajñāna - scriptural 3) avadhijñāna - clairvoyance 4) manah paryayajñāna - telepathy 5) kevalajñāna - omniscience 6) matyajñāna - wrong sensory 7) Śrutyajñāna - wrong scriptural 8) vibhangajñāna - wrong clairvoyance.
Corresponding to the other component of upayoga, four kinds of darśana are usually listed with the jñānas:
1) cakşurdarśana - perception through the eyes 2) acakşurdarśana - perception through the senses other than the
eyes
55 Following Chakravartinayanar (Kundakunda (2)].
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