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Indirect Knowledge
the stage of Vyanjanavagraha.1 They reach the stage of arthavagraha directly after darśana. So, Vyañjanāvagraha is related with the remaining four senses only, i. e. the senses of the touch, taste, smell and sound.
Arthavagraha (The first apprehension)
Vyañjanavagraha was mainly related with the function of senses, without producing any appreciable result in respect of grasping the object. The first moment, when the cognizer becomes aware of the external existence, is arthāvagraha. It lasts for a moment only. Jinabhadra describes it as a cognition of generality without any mixture of particularity; free from connotation and classification. The cognizer does not know even the nature of object, whether it is visible, audible or the object or some other sense. It results, in the subsequent stage into speculation of particularity.
The Nandr includes classification of sound, colour etc. into arthavagraha. Jinabhadra explains away the contradiction in the following way* :
In arthavagraha sound or colour etc. are apprehended in a general way; i. e. not as sound or colour, but, merely as an external existence. The object is the same in all stages beginning from avagraha upto the judgement. None can say that avagraha does not have sound or colour as its object. The difference amongst the successive stages is that they gradually advance towards particularization Avagraha is the starting point of external awareness. It does not go beyond the most general form of mere existence. He contends further5 that the cognition of sound as sound is a judgement i. e. avaya and not avagraha. If it is admitted as the first stage, Avagraha and Iha will have no scope. Moreover, the cognition of "this is
3
1. Tattvärtha I. 12; Viseṣāvaśyaka Bhasya G. 194
2. Višeṣāvaśyaka Bhāṣya G 252
3. Nandisutra 29-30
4. Viseṣāvaśyaka Bhāṣya G 253
5. Viścṣāvaśyaka Bhāṣya G 254
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