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Indirect Knowledge
and then Avaya. This process goes on according to the interest of the cognizer. In every process the stage preceding Ĩha may be held as avagraha; because, it is general in relation to the subsequent stages. In this way avaya will be the last stage where a cognizer ceases to go further. This stage will be preceded by Iha and the stage preceding Tha would be avagraha in relation to the following stages; and Avaya in relation to the preceding ones. The first stage lasting for a moment is real avagraha; which is not preceded by any cognition. Similarly, the last stage is exclusively avaya where the cognizer stops to go further. The middle stages of speculation are Ïha, and those of decision are avagraha as well as avaya. The connotation of avagraha in the middle stages is discursive (vyāvahārika) based on their being a cause to the subsequent Ïba and Avaya, and being a general apprehension in respect of the further stages.
Ihā (speculation)
The real avagraha has been described as the apprehension of mere existence. The speculation of particularity starts with Iha, which continues upto the stage of judgement (avāya). It is beginning of the process of sifting, whether the object known is a sound or colour. If the cognition of first particularity is accepted as the sphere of avagraha, the view held by logical school, Ihä starts with further particularization. In that case the speculation whether the sound emanates from a horn or a conch would constitute the subject-matter for Ïha. As a matter of fact Ïha is a desire for knowing a thing in particularity. This particularity is not confined to a definite stage. Even after reaching the stage of the judgement of a particular type, one can desire to know further about its particulars. Thus, Ïhā occurs not only before avaya but also after it, if the cogniser continues thinking and is desirous of knowing a thing further.
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ībā and Jijñāsā (desire for knowledge)
The logical school, following the definition of Pujyapada, 1. Viseṣāvasyaka Bhāṣya G. 289
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