Jinamanjari 1996 09 No 14

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

Page 30

demonstrates how avagraha, etc., operates as the four stages of manana. After that, the dream-reader keeps the single meaning in mind, and starts to think about other things.
11
We should also examine the meaning of matijñāna in this particular sutra. It is possible to apply these four stages to the entire process of manana, but it is not possible to apply them to any pramāņa · except sense perception -- employed in the process. For example, it is not possible to apply them to memory or cogitation. In the case of matijñāna, it is not possible to apply the stages to all forms of matijñāna, but it is possible to apply them to matijñāna in the form of sense perception. As the four stages are applicable to the entire process of manana taken as a whole, the Jaina theoreticians cannot help but apply the four stages to all the forms of matijñāna. This is due to the fact that they inherited the old legacy of manana that does not fit well with matijñāna. Therefore, the "new transformation" of manana took place.
Subtypes of Avagraha, Īhā, Āvāya, and Dhāraṇā
bahu-bahuvidha-kṣipra-aniḥśṛta-anukta-dhruvāṇāṁ setarāṇām (TAS 1.16)17
[Matijñāna cognizes] many objects, or one object. It cognizes many types of objects, or one type of object. It cognizes its object quickly or slowly. It cognizes its object based on śruta, or not based on śruta. It cognizes its object inarticulately or articulately, and constantly or inconstantly.
We can take two meanings for matijñāna in this sūtra, manana and sense perception (mati-B). Here, we shall now consider both these meanings.
For Private 2 Personal Use Only