Book Title: Tattvartha Sutra
Author(s): Sukhlal Sanghavi, K K Dixit
Publisher: L D Indology Ahmedabad

View full book text
Previous | Next

Page 201
________________ 28 TATTVĀRTHA SŪTRA that is that not demonstrated through a probans, niśrita means that grasped on the basis of a ground. Thus the successively arising four forms of mati-jñāna in question that cognize juhiflowers (juhi--the name of a flower) employing as probans their earlier experienced cold, soft, smooth touch will be called niśritagrasping avagraha (i. e. avagraha etc. grasping on the basis of a probans); on the other hand, the same in case they cognize these flowers without employing this probans will be called aniśritagrasping avagraha etc. (i.e. avagraha etc. grasping not on the basis of a probans). Asandigdha' means definitive, sandigdha means non-definitive. author Malaygiri has offered another meaning as well-viz. that grasping a thing as mixed with alien properties is niírita-grasping, grasping it as not thus mixed is aniśrita-grasping. See p. 183 of the edition published by the Āgamodaya Samiti. The Digambara texts have the reading anihsrta. Accordingly, they offer explanation to the effect that grasping material particles that are not fully manifestis anihsrta-grasping, grasping material particles that are fully manifest is nihsrta-grasping. See Rājavārtika no. 15 on this very aphorism. 1. Here the Digambara texts have the reading anukta. On their explanation, anukta-grasping covers the case of a person who has heard just one syllable of a word surmising the whole word and telling the speaker that the latter is going to pronounce that particular word-or that of a person who has listened just to the first stroke of a lute, i. e. even before a tune has been set on it, telling the musician that the latter is going to strike that particular tune. The opposite of anuktagrasping is ukta-grasping. See Rāja-vārtika No. 15 on this very aphorism. Among the Svetāmbara texts the Nandi-sūtra has only the reading asandigdha and in its commentary the term has been explained as above, see p. 183. But the commentaty to the Tattvārthabhāsya also gives the reading anukta and explains it in the manner of the Räjavārtika passage just quoted. But the commentator goes on to add that on accepting the reading anukta it will turn out that the type of avagraha etc. in question will cover only the cases of auditory avagraha etc. and not also those of tactile avagraha etc. and the rest. It is keeping this shortcoming in mind that the other authorities have accepted the reading asandigdha. See Tattvārthabhāşyavrtti p. 58 edited by Mansukh Bhagubhai, Ahmedabad. Jain Education International For Personal & Private Use Only www.jainelibrary.org

Loading...

Page Navigation
1 ... 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530 531 532 533 534 535 536 537 538 539 540 541 542 543 544 545 546 547 548 549 550 551 552 553 554 555 556 557 558 559 560 561 562 563 564 565 566 567 568 569 570 571 572 573 574 575 576 577 578 579 580 581 582 583 584 585 586 587 588 589 590 591 592 593 594 595 596