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cognitions (pramāņa = means of knowledge) are sub-divisions of mati-A, and mati in this sūtra has a special narrow sense, namely sense perception. That mati in the sūtra has the meaning of sense perception only, is supported by Siddhasena Gaņi who specifically states that the object of mati is present, and that of memory is past, etc. This meaning of mati is clearly different from that of mati-A. We shall call this form of mati as mati-B.
Now we should consider why mati-A covers sense perception, memory, recognition, cogitation and inference, which are mutually so different in nature. We can get the first answer for this question in the Sarvārthasiddhi (SAS) of Pūjyapāda, the oldest extant commentary on TAS. Pūjyapāda notes that all these cognitions in 1.13 (sense perception, memory, recognition, cogitation and inference) are caused by the subsidence-cum-destruction of matijñāna-āvuruṇīya-karma (substance veiling matijñāna), as in subtype A. But this is not a satisfactory answer. The concept of matijñāna-āvaraṇīvakarma is dependent on matijñāna, but not vice versa. Again, this should be considered a dogmatic explanation, and not an acceptable logical Jaina argument.
To give the satisfactory answer to this question, we should take into account the scheme of four stages for selfrealization, viz. darsana, sravaņa, manana, and nidhidhyāsana. These four gradual stages are recognized in the spiritual field for self-realization of the soul, and are mentioned in Upanişads 6 Jaina, and Buddhist canonical works. The four stages are:
darśana: faith in the teaching śravaņa: hearing from the mouth of teacher manana: thinking over what is heard from the mouth of teacher nidhidhyāsana: meditation, concentration (vijñāna)
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