Book Title: ISJS Jainism Study Notes E5 Vol 02
Author(s): International School for Jain Studies
Publisher: International School for Jain Studies
View full book text
________________
feeling of existence of the object by the cognizer) and the object getting in the zone of cognition of the cognizer, i.e. getting in contact with each other direct or virtual.
Similarly Thā without avagraha; avāya without ihā; dhāraņā without avāya; Smrti without dhāraņā and stages at serial number 7,8,9 and 10 are all serial and require preceding stage to occur to enable the succeeding stage take place. Smrti is however used in ihā and avāya also.
We have also seen that the empirical soul can acquire on its own, without the use of sense organs, the knowledge of concrete objects through two types of jñāna namely avadhi and manahparyāya directly. These are said to be partial / ek-deśa as they know the concrete objects only but directly without the assistance of sense organs. Soul, due to the subsidence cum destruction of avadhi and manahparyāya-jñānāvarniya-karmas, attains a capability to know all concrete objects directly. However to some extent, these two types also are dependent on the physical body of the cogniser (Avadhi) and the mind of the other person for manah-manahparyāyajñānā.
Avadhi knows the objects through some or all-specific space points of the soul associated with the body and spread throughout the entire body (bhava-pratyaya particularly). These space points are of the shape of conch shell, svastika, kalasa etc. for auspicious knowledge while for the inauspicious cognition these are of the shape like chameleon etc. Further these space points keep changing or getting added / deleted as a result of the purity level of the soul (i.e. subsidence cum dissociation of avadhi-jñānāvarnīya-karmas). Empirical souls in hellish and heavenly destinies have avadhi-jñāna by birth and limited in nature.
With matijñāna, the cogniser knows the physical mind of the others and then manahparyāya cognises the objects being thought (or were /will be) by the mind of others as the thoughts are said to be the modes of the mind itself. Manahparyāya knows the objects with the assistance of mind and hence matijñāna is its darśana. Being the empirical soul, it knows the mind and its modes; this jñāna knows only the concrete objects thought of by the mind of others and not the non-concrete attributes associated with them. As the owner of this jñāna is with a high order of soul-purity, his soul is able to directly cognise these objects and is of right type only.
Page 106 of 385
STUDY NOTES version 5.0
