________________
SANMATI-TARKA
[ 11. 27
ence he comes to know of the things as thought out by the mind-particles of other people.
This means that if there is anything on which the Manaḥparyaya has a legitimate claim, it is the mindparticles and not the things as alleged by the objector. Moreover, it is never the case that the mind particles of other people are not touched by Manaḥparyāya Jñanā because those mind particles are nothing bat the members of the same category called mind which is always in touch with the soul which is the recepient. Thus they being similar are in constant touch with the soul. So Manaḥparyāya can be clearly excluded from Darsana. 26
Further explanation regarding accepted arrangement :
मइसुयणाणणिमित्तो छउमत्थे होइ अत्थउवलंभो। एगयरम्मि वि तेसिं ण दंसणं दसणं कत्तो ? ॥२७॥
In the case of Chadmasthas, Mati and Sruta-jñāna are the two things responsible for arriving at a cognition of categories. If there is nothing like Mati-darśana or Śruta-darśana, how then Darśana is at all possible ?
On one hand it is logically established that Jñāna (knowledge) and Darsana (Perception) are different
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