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Indirect Knowledge
277 (2) Eka (One)-The opposite of Bahu (many) is one. It means grasping one thing at a time.
(3) Bahuvidha (Qualitative plurality)-The cognition of different qualities at a time. The former division was related with the numerical plurality, while the present one refers to qualitative plurality.
(4) Ekavidha (Qualitative unity)-The apprehension of one quality at a time.
(5) Kșipra (Swift)-Grasping the object swiftly. (6) Akşipra or manda (Slow)--Grasping an object slowly.
(7) Niśrita (Inferential)--Grasping the object through some sign or emblem.
(8) Aniśritu (non-inferential)(9) Niścita (decisive)- Grasping an object ultimately.
(10) Aniścita (unconclusive)-Grasping the object without arriving at a decision.
(11) Dhruva (unfailing)—The cognitive power of a person, which never fails, which grasps the object positively when the latter comes into contiguity.
(12) Adhruva (uncertain)-The power of cognition is liable to failure on certain occasions. Some persons are gifted with such a power of keen observation that nothing can escape from it; while the others are not so keen. These two divisions are based on this fact.
The ninth and tenth types are interpreted in two ways. Malayagiril refers to both of them. The second interpretation is this, cognition of an object mixed with other qualities is Nisrita and that without any mixture is Aniśrita. Jinabhadra interprets them in the sense of Viparyaya (false cognition) and its opposite. The Digambaras read Niśritain place of Nigrita. They explain it that the cognition of an object fully manifested is Niśrita while that of partially manifested is Aniśrita. 1. Višesāvaśyaka Bhāşya G. 307 2. Tattvārtha Rājavārtikā p. 49
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