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İlluminator of Jaina Tenets i Lustre IT €. stounicare astahater: 1
. उत्पादव्ययध्रौव्यात्मकस्य द्रव्यस्य उत्पादव्ययात्मकं पर्यायं गौणीकृत्य ध्रौव्यस्य ग्राहकं दर्शनमनाकार उपयोग इत्युच्यते। निर्विकल्प
उपयोग इत्यस्य पर्यायः ।। 6. dhrauvyagrāhitvād darśanam anākārah.
utpāda-vyaya-dhrauvyātmakasya dravyasya utpādavyayātmakam paryāyam gauņīkstya dhrauvyasya grāhakam darśanam anākāra upayoga ity ucyate. nirvikalpa upayoga ity asya paryāyaḥ. (Aph.) Intuition is indeterminate, because it cognizes the permanence.
(Gloss) Intuition is indeterminate consciousness, because of its being the cognizer of the permanence, subordinating the modes of origination and cessation of the substance which embodies origination, cessation and permanence. The expression 'non-conceptual consciousness' is synonymous with it (viz. indeterminate consciousness). 9. Afa-ya-stafet a:qufu-taalla pia 7. mati-śruta-avadhi-manahparyāya-kevalāni jñānam.
(Aph.) Knowledge is of five kinds, viz. perceptual cognition, verbal knowledge, clairvoyance, mind reading and pure and perfect knowledge. (VII) 5. strehalfaretai #fa: 1
अभिनिबोध इत्यस्य पर्यायः । 8. indriyamanonibandhanam mati”.
abhinibodha ity asya paryāyaḥ. (Aph.) Perceptual cognition is the knowledge due to a sense-organ and the mind. (VIII)
(Gloss) The expression 'objective cognition' is synonymous with it.
(Note) Perceptual cognition (mati) takes stock of a present objective datum; recollection (smrti) has reference to a datum perceived in the past ; recognition (samjña) is the cognition of the identity of a past object of perception with the present ; thought (cinta) is the cognition of a future event. All these different varieties of cognition are regarded as identical in spite of the difference of determinations, because the substantive object is the same. Abhinibodha is a cognition competent to take stock of an object with all its temporal determinations as past, present and future. The different varieties are only so many synonyms because they all agree in respect of the identical object. Matijñāna is a comprehensive class which includes a large variety. Thus, for example, there are purely sensuous cognitions, purely mental
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