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Epistemology of Jainas
will have no explanation. Again, in this case, avagraha would include all particularity into its sphere, and the subsequent stages will go without any function.
It can be argued : If arthāvagraha lasts for one moment oply and has the apprehension of most general type, it cannot have the twelve varieties of bahu (cognition of many), eka (cognition of one) etc. These varieties are possible, if avagraha lasts for more than one moment and possesses a gradation in the sphere of objectivity.
Jinabhadra replies that the above division is mainly based on judgement (avāya) and not avagraha. The introdution of these varieties in avagraha also is only figurative and not real; based on the avagraha being a cause of avāya, which is the real possessor of these varieties. Naiscayikāvagraha and Vyāvahārikāvagraha
After discussing the general nature of avagraha Jinabhadra explains two aspects related with the problem. According to the real aspect avagraha lasts for the moment only and does not apprehend any particularity. But, the process of knowledge is so swift that the moment of real arthāvagraha cannot be appreciated by the persons with imperfect knowledge. It is beyond general apprehension. It is accepted only as a logical postulation. Avagraha according to the discursive aspect lasts for more than one moment, and apprehends the general types of particularity also. The avagraha based on real aspect is known as Naiscayikāvagraha and that on discursive aspect as Vyāvahārikāvagraha. The first is followed by Īhā with speculation of the most general division, and shā is followed by Avāya with the decision of this is sound'. Again there is ībā speculating the sound with further discrimination and it is again followed by Avāya. The former Avāya, apprehending the sound only may be taken as Avagraha in relation to the subsequent īhā and Avāya. If one goes further towards particularization the same process will be repeated again. There will be again Ibā 1. Višeşāvasyaka Bhāşya G. 289
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