Jinamanjari 1996 09 No 14

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

Page 35

[which do not come in contact with their objects, this stage] is not [possible].
This is the first stage of matijñāna (sense perception) in the case of some sense organs (i.e., not in the case of eyes and mind). It is not possible for the eyes and the mind to have sense-object contact in Jaina theory. Those two sense organs are called aprāpyakārin,22 "the sense organ which works without coming in contact with the object." Akalanka gives an illustration to explain this stage: a dry clay dish does not get wet, even it has a few water drops on it. But when it has continuous drops of water, it becomes wet. Similarly, we cannot grasp a sound at the first few moments; we grasp the sound only after it continuously strikes the eardrum.23
The Order of Mati and Śruta
śrutam matipurvaṁ dvi-aneka-dvādasa-bhedam (TAS 1.20)
Matijñāna precedes śruta which is devided into two, numerous, and twelve.
If mati is taken in the sense of sense perception, then this will give the following sense of the word. Knowledge is acquired by hearing the words of the teacher or reading the words written by the teacher. Through auditary or visual medium, he grasps the perception of the words. First we hear the words, this is the auditary perception. If you read the words written by the teacher, then we have the visual perception first. In either case, this appears to be followed by the signification of the words. Here sense perception takes place first, and śruta follows. 24
If we take mati in the sense of manana, the order is reversed. This tends to be reinforced by Siddhasena Gani's
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