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MATI-JNANA: AVAGRAHA
single instant and cognizes the general feature alone. It is only by way of metaphor that an apaya (perceptual judgment) is called avagraha with reference to the succeeding iha (speculation) and apaya (perceptual judgment). In the case of genuine avagraha only the general feature is cognized. Then through the process of iha (speculation) and apāya (perceptual judgment) the cognition becomes determinate. In this determinate cognition which is an apaya (perceptual judgment) a particular characteristic is cognized. Thereafter if the cognizer strives for a further specific characteristic, he has to pass through new iha (speculation) to new apaya (perceptual judgment). In this case the former determinate cognition which was the starting point of this second process is called avagraha by transference of epithet. It can also be called a case of relative avagraha. But by no means can it be called a genuine avagraha. Siddhasenaganin has also raised the same problem and given the same answer in his commentary on the Tattvarthasūtrabhāṣya.2 Upadhyāya Yasovijaya has summarized the position of Jinabhadra very excellently in his Jaina-tarka-bhāṣā.3
We have already given the view of Pujyapada Devanandi and have also stated that he regards avagraha as determinate cognition. It is interesting to note that all the eminent Jaina logicians such as Akalanka, Vidyanandi, Vadi-Devasüri and Hemacandra regard avagraha as determinate. Akalanka defines avagraha as 'determinate cognition of the distinctive nature of an object, following in the wake of intuitional cognition of pure existence, consequent upon the contact of the sense-organ with the object.' On the contacts of the senseorgan with the object there arises an intuitional cognition of pure existence (sanmātra-darśanam). This intuitional cognition then develops into determinate cognition of the object. This is called avagraha." Vidyanandi defines avagraha as 'the cognition of the individuality of a thing, following in the wake of the cognition of thing in general born of the contact of the sense-organ and the object." Vādi-Devasūri
1 See ViBh, 282-4.
2 See Ţikä on TSuBh, I. 16: nanu ca 'vagraha ekasāmayikaḥ śastre nirüpito na cai 'kasmin samaye cai 'vai 'kāvagraha evamvidho yukto 'lpakalatvād iti. ucyate-satyam evam etat, kintu avagraho dvidha-naiścayiko vyāvahārikaś
ca-etc.
3 See JTBh, p. 4-5.
4 akṣārthayoge sattaloko 'rthākāravikalpadhiḥ
avagraho
39
..-LT, 5.
> Here 'contact' does not mean physical contact, but such proximity as is competent for the rise of cognition.
6 See Vivṛti on LT, 5.
akṣarthayogajad vastumätra-grahana-lakṣaṇāt
jātam yad vastubhedasya grahanam tad avagrahaḥ.
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