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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.
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