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À SOURCE-BOOK IN JAINA PHILOSOPHY
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matijñāna has also been called ābhinibodhika jñāna.1 Tattvärtha sūtra mentioned equivalent names like mati, smrti, saṁjñā, cintā and abhinibhodha. These words are used synonymously. In the āvasyakabhāsya the following terms are mentioned as equivalents-ihā, apoha, vimarsa, mārgaņā, gaveşaņā, smrti, mati, prajñā etc.8
Nandisutra also uses the same words. In the Tattavārtha Sūtra svopajñabhāşya, a distinction has been made in the sārvyāvahārikamatijñāna, into two types, as (1) indriyajanya (sense contact experience) and anindriyajanya or manojanya (i, e. knowledge born of the contact with the mind alone).5 Siddhasenagaņi mentions three forms of sāṁe vyāvahārika pratyaksa as indriyajanya, anindriyajanya (manojanya) and indriyānindriyajanya (born of the contact of the sense-organs and the manas both). That knowledge which is born of the sense-organs is indriyajanya and the knowledge which arises out of the contact with the mind alone is anindriyanjanya, while in the case of indriyānindriya - janya the mind and the sense-organs function jointly.
INDRIYA (SENSE-ORGANS) ''
The sense-organs is the distinguishing mark between the living organism and the non-living objects. Some ācāryas like Pūjyapāda has used the terminology and alayses the meaning of the word indriya. The etymological meaning of the word would be one who has power and wealth-indratīti indraḥ. But here the word indra refers to the ātman. Knowledge is possible through the means of indriya. According to this the meaning would be knowledge of the essence of the ātman through the medium of the Indriya. Similarly, the word
1 (a) Uttarādhyayana 28, 4
(b) Nandīsūtra, sūtra 59, Punyavijayaji-ed, p. 25. 2 Tativārtha sūtra 1, 13. 3 Višeşāvašyakabhāşya 396. 4 Nandīsūtra sâtra 77, Ed. Puņyavijayji, p. 27 5 Tattvārthabhāşya 1, 14 6 Tattvārthasūtra ţikā 1, 14.
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