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Reals in the Jaina Metaphysics
and ordinary way of explaining a thing. What is the nature of A? Well, since A is known to be associated with B, the nature of which is already well-known, the nature of A is determined in terms of B. This is Śruta-jñāna of the Labdhi type. It may be observed, however, that the phenomena of the world, are of too complex a nature to admit of such a simple explanation. Hence although the nature of B may be already known and the fact of its association with A, a great deal of concentrated attention on the nature of B may be necessary in order that the true place, significance and function of A may be determined. Bhāvanā consists in this more advanced way of explaining a pheno mena and implies a diligent direction of attention to the nature and the various aspects of an idea (i.e. B) which is already known, in order that the true nature of the phenomena (i.e. A) which is associated with it, may be rightly understood. Upayoga is the third stage, consisting in the understanding of A in the light of B, through the process of Bhāvanā, just described. Thus, these three processes, Labdhi, Bhāvanā and Upayoga, may be arranged in serial order. Labdhi is the rough and ready way of interpretation; it consists in referring an idea to its associated one in an off-hand manner. Bhāvanā is more circumspect and attempts to explain every link in the concatenation of phenomena. Upayoga consists in such fully developed interpretation. It thus seems that what Avagraha, Ihā and Avaya are to Mati-jñāna, Labdhi, Bhāvanā and Upayoga respectively are to Śruta-jñāna.
Like Dharaṇa which is the fourth stage in the development of Mati-jñāna of the sensuous type, we have Naya, which, as Kunda-kuṇḍācāryya points out, is the fourth mode of Śruta-jñāna. The parallelism may be carried a step further. Dharaṇā consisting, as it does, in the mental retention of a percept, is practically the extreme limit of the sensuous Mati-jñāna, if not altogether outside it. In the same manner, Naya which consists in explanation of a phenomenon by emphasising its particular aspect, is the farthest limit of the Śruta-jñāna. No doubt, Naya refers to the
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