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Direct Knowledge
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fact Siddhasena?, being a logician gives prominence to the objective side. His two-fold division of Pramāņa follows the Buddhist tradition, which is based on the two kinds of objects, The other factors are not taken into consideration. In the Āgamic tradition, as bas been stated before, objective consideration is not so important as the subjective.
If we take into consideration the subject Avadhi and Mapahparyāya differ from each other. Avadhi can occur in all the four kingdoms of heaven, hell, human and subbuman. Manaḥparyāya is possible in the kingdom of men only. Among men also it is confined to samyagdsstis only, while both samyagdsstis as well as mithyādsstis can possess avadhi. Manahparyāya occurs in ascetics with a high quality of character only.
The Tattvārtha2 relates the following four factors that distinguish Mapahparyāya from Avadhi :
(1) Visuddhi (purity) – Manahparyāya is purer than Avadhi. Avadbi also can perceive the mind-substances; but, it is not so clear as Manaḥparyāya. Avadhi perceives them only in a general way. Manaḥparyāya is specially meant for them. Naturally the latter is more precise and deep. For instance, a person knowing many things in a general way is not so deep in a particular subject as its specialist is.
(2) Kșetra (area) – Avadhi begins from an innumerably small part of a finger and goes up to the whole universe or more. Manahparyāya is limited to the human habitation (Mānuşakşetra) only i. e. (two and a half islands).
(3) Visaya (object) -Avadhi has all the material objects with an amount of their modes, as its object. The object of Manaḥparyāya is only an infiniteth part of matter (pudgala).
(4) Svāmin (Owner)– Avadhi occurs in all the four kingdoms without any dependence on spiritual virtues. Manahpar1. Niścayadvātrimśikā 2. Tattyārthasūtra 1.16
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