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Epistemology of Jainas
Pūjyapādal accounts manahparyāya to four factors : (1) Ksayopaśama of Viryāntarāya, (2) Ksayopasama of manahparyāyajñānāvarana, (3) Angopānga Nama-Karman and (4) the contact with other's minds,
(1) Antarāya-karman puts obstacles in the progress of soul towards mundane as well as spiritual attainments. The first four types of it are related with the obstruction of worldly gains. The last is víryantarāya. It suppresses the natural as well as super-natural powers of the soul. The power of knowledge also is not free from its effect. The soul cannot attain a particular knowledge ucless Viryāntarāya is subsided or otherwise removed. This is why, its kşayopaśama is a common cause in every type of cognition. The second cause is the kşayopašama of the corresponding āvaraña, It does not require any explanation. The third factor is Angopānganāmakarman. It should be noticed that the physical mind plays an important role in producing Manahparyāya. Its completion on the subjective as well as the objective side is the first condition for the cognition of thoughts. The completion of the physical mind is the function of Nāmakarman. The Angopānganāmakarman is it ssubclass particularly related with the completion of body and its parts. The fourth factor is the physical mind. According to Jinabhadra it is the very object of manaḥparyāya. According to Pūjyapāda it is a helping cause the object being the conceived ideas. Manaḥpar! Īya and Avadbi?
It may be recalled here that Avadhi has all the material objects as its subject matter. The physical mind also is included in its scope. Thus, as far as the subject matter is concerned, Manaḥparyāya has nothing new. On this basis Siddhasena, proposes the identity between Manaḥparyāya and Avadhi.
But, it goes against the traditional division. As a matter of 1. Saryārthasiddhi Sūtra I. 23 2. Tattvārtha I. 16, Višeşāvaśyakabhāşya G.812-814
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