Jinamanjari 1996 09 No 14

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

Page 27

sensed beings without mind).' From this we can safely conclude that even in the case of living beings having mind, their matijñāna involves no mental operation, i.e., indererminate sense perception (nirvikalpaka-pratyakşa). This type of matijñāna has only sense organs as its originating instrument. This means the acceptance of the fact that for human beings with five sense organs and mind (samjñi pancendriya), there does take place an indeterminate perception at the initial stage. This will become more clear when we analyse TAS 1.18.
2) BhT includes memory in this type of matijñāna, and offers the following explanation:
tathā anindriyanimittam smrtijñānam itarendriyanirapekşam cakṣur-āvyāpāra-abhāvāt (BHT P.79, 4)
Similarly (matijñāna of the form of] memory has mind only as its origination; it does not require operation of sense organs. Because [memory involves) no operation of sense organs such as eyes etc..
3) BhT gives an illustration for this type of mati having both sense organs and mind as its originating instrument.
tathā indriya-anindriya-nimittam jāgrad-avasthāvām, sparsanena manasā upayuktaḥ sprísty ușņam idam sītam nalo iti (BhT P.79,5)
Similarly, in the state of awaking, somebody is touching the thing and his mind is also attentive and operating, [and he arrives at the judgment] "it is hot, not cold."
This perceptual judgment is caused by sense organ and mind. So what we call "savikalpaka-pratyakşa"
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