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can be understood as a dogmatic Jaina explanation. If we take matijñāna in the sense of manana, manana can be constant (dhurva) or inconstant (adhurva). It is also possible to apply dhurva and adhurva to matijñāna in the sense of sense perception. Dhurvu as sense perception means continuous (dhurva) perception, which means a series or stream of perceptual cognitions of one and the same object in contact with sense organ (dhārāvāhi pratyakşa).
sandigdha and asandigdha: Svetambara Jain texts employ sandigdha and asandigdha (= definite and indefinite) instead of ukta and anukta. This reading is difficult in the situation where matijñāna has the meaning of sense perception. As for avāya and dhāraṇā, it is impossible to be indefinite, but manana can be clear (sandigdha) or not clear (asandigdha). These two subdivisions, therefore, are possible if mali is taken in the sense of manana (reflection). If we understand mati to be a sense of sense perception, then at least some of the subtypes enumerated here are difficult to demonstrate. But if we interpret mati in the sense of manana, then it is easy to demonstrate all the subtypes.
Object of Matijñāna (Mati-B)
arthasya (TAS 1.17) [matijñāna grasps] a thing.
Here matijñāna is sense perception (i.e. uvagraha, ihā, āvāya, and dhūruņā), and then artha becomes the sense of a thing (vastu). In Jaina theory a thing has two natures: substance (dravya) and mode (paryāyu).21 Mode includes various forms or states of substance, plus qualities and their changes. Just as
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