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Indirect Knowledge
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but remains subsided, ready to rise at any disturbance. The aspirant adopting this path does not go beyond the eleventh step; where be falls down and reverts to a lower position. He may try again and reach the goal by adopting the other path; but as long as he is in Upašamasrent the fall is inevitable. The other path is known as Ksapakaśreņi. The aspirant adopting this path does not fall and rises gradually till the attainment of kaivalya. In this path the karmic matter does not stay in reserve. It is totally destroyed; leaving no chance of rising again.1
Rjumati, generally, occurs in the aspirant with Upasamaśreņi. Owing to the existence of karmic matter in reserve his knowledge is not so pure as it is in the case of ksapakaśreņi. Secondly, it is subject to disappearance when the aspirant falls down. Vipulamati is attained by the aspirant with ksapakaśreņi; who destroys the obscuring karmic matter totally. Naturally, his cognition is purer and infallible.
Jipabhadra2 holds that Rjumati and Vipulamati differ from cach other in respect of subject-matter also. Rjumati apprehends an object in its simple form. Vipulamati cognizes. the same with more particulars. For instance, in apprehension of a mind engaged in the conception of jar, Rjumati will grasp only the gross changes in the mind-substance, enabling the kpower to infer the jar in a general way; while Vipulamati will apprehend the minute changes also; whereby the cognizer can infer also the particulars. He can make out the colour, size, stuff and other particulars of the object under conception.
Siddhasena Gaņin3 also supports the above view. The same thing, he says, which is grasped by Rjumati in a general way, is apprehended by Vipulamati with more particulars. 1. Tattvārtha Rajavārtika See I. 25 2. Višesāvaśyaka bhāsya G. 3. Tattvārthabhāsya Țikā, Sūtra I. 25, p. 101-22
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