Jinamanjari 1996 09 No 14

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 26

Bhāṣya by Umāsvāti explains by this sūtra that there are two types of mati: what is caused by sense organs (indriyanimitta) and what is caused by mind (anindriya-nimitta). In the case of cognition generated by sense organs, they have colour, flavour, smell, touch and sound as their respective objects. This form of matijñāna, however, is simply an indeterminate sense perception. The determinate sense perception is generated by both sense organ and mind. Where, therefore should we put it? In the mati generated by sense organs or in the mati generated by mind? The possible answer is that it should be included in those forms of matijñāna that are generated by sense organs only, because in the determinate sense perception, the operation of sense organs is predominent while that of mind is secondary, meager, and unnoticeable. The forms of matijñāna, viz. memory and cogitation, should be regarded as generated by mind only. Regarding recognition and inference, though they are generated by both sense organ and mind, they could be included in the forms of matijñāna generated by mind alone. This is because in both cases the operation of mind is principal while that of sense organs is secondary.
Siddhasena Gani's Tattvārthādhigamasūtrabhāṣvaṭīkā (BHT) gives the explanation of the phrase indriya-anindriyanimittam as three types of mati depending on their instrument of origination.
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1) indriya-nimitta: having sense organs only as its originating instrument.
2) anindriya-nimitta: having mind only as its originating instrument.
3) indriya-anindriya-nimitta: having both of them as its originating instrument.
1) Siddhasena Gani informs us that there is matijñāna having only sense organs as its instrument of origination (in the case of living beings having no mind at all, i.e., one-sensed to five
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