Jinamanjari 1996 09 No 14

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

Page 31

bahu and alpa (many and one): When we perceive any object, it requires the attention of mind. It is impossible for us to have attention to more than one object at the same time. In such a case, how can mind attend to many objects? To solve this difficulty they explain that bahu (many) makes one group or pattern. 18
bahuvidha and ekavidha (many types and one type): Here the objects belong to different groups or classes. One and the same perception which cognizes a cow and a horse at the same time is considered possible. The question here arises as to how things belonging to two different classes can be attended to by mind at one and the same time. The answer may be that a cow and a horse are perceived as members of a bigger group (or class). viz., the animal class. Even though they are different types of things, the object is one whole entity (class) of which they are members. We always grasp one thing or one pattern.
niḥśrita and aniḥśrita (based on śruta or not based on śruta): The literal meaning of these words are "based on or not based on". Here we understand the meaning to be matijñāna is based on śruta (verbal testimony) or not based on śruta, 19
This reading supports the explanation of matijñāna as meaning manana in the scheme of four stages for selfrealization, manana in that scheme is definitely based on śravana (śruta). There is, however, a possiblity of manana not being based on śravaṇa (śruta), but, being based on one's own experience. After converting manana to a special type of jñāna called matijñāna, it is perhaps thought that matijñāna does not require śravana (śruta) as its grounding. In that case they have to explain niḥsrita and aniḥśrita differently. If matijñāna is
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