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CONTENTS
of mati-jñāna, its definition and varieties and the different opinions (32-4); The four subdivisions of mati-jñāna: (a) Avagraha-Its nature, synonyms, definition and varieties, and the different opinions (34-40); (b) Iha-Its nature, synonyms and definition, and the different opinions (40-1); (c) Apaya-Its nature, synonyms and definition, and the different opinions (41-2); (d) Dharana-Its nature, synonyms and definition, and the different opinions (42-4).
THE FOUR BUDDHIS-Problem of śrutaniśrita and aśrutaniśrita and their differentiation (44-6); Two categories of aśrutaniśrita, mental and sensuous, and the four buddhis as the constituents of the former (46) Meanings and illustrations of the fourfold buddhis (46-8). SRUTA-JNANA-Original meaning (48) ; Fourteen characteristics of śruta-jñāna and their nature elaborately considered with special consideration of the nature of samjña and its varieties and of the Jaina view that a soul can never be bereft of mati and śruta (48-53); Gradual development of the meaning of śruta summarized (53). NATURE OF SAMJNA-Conception of samjña elaborated (53-5). MATI AND SRUTA--Problem of the relation of mati and śruta and the different opinions (55-6); Upayoga and labdhi demarcated (55-6). DIFFERENTIATION OF MATI AND SRUTA--Jinabhadra's view stated (56-9).
NON-DIFFERENCE OF MATI AND SRUTA-Siddhasena Divakara's view stated (59-61).
AVADHI-Knowledge an essential characteristic of the soul, imperfection of knowledge is due to the karmic veil (61); Vital source of Jaina epistemology (62); Nature of avadhi-jñāna and its varieties (62-3); Jaina conception of time, space, substance and modes (63-4). MANAHPARYAYA-JNANA-Nature of the mind-stuff (65) Nature of manaḥparyaya and the different opinions (65-8).
AVADHI AND MANAHPARYAYA-No essential difference between them according to Siddhasena Diväkara (69). KEVALA-JNANA-Its origination and nature (69-70).
JNANA AND DARSANA-Twofold nature of consciousness, determinate and indeterminate (70-1); Antiquity of the conception (71); Problem of upayoga and paśyatta as found in the Prajñāpana Sūtra and explained by the commentator Malayagiri (71-2); Kundakunda's peculiar conception of jñana and darsana as well as the views of Virasena and Brahmadeva (72-4); Problem of the temporal relation between jñāna and darśana of the omniscient (74-5); Consideration of the view of Siddhasena Diväkara who refused to admit separate identity of jñāna and darsana (75-8); Jinabhadra's position (78); Position of Akalanka and Vidyanandi (78); Three different views referred to by Haribhadra (78-9); Comprehensive reconciliation of the conflicting views by Yasovijaya (79-80); Transition to the next chapter (80).
CHAPTER III
THE PROBLEM OF AVIDYA
I.
INTRODUCTORY-Spiritual outlook of Indian thought, Necessity of logical discipline and philosophical speculation recognized
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