________________
CHAPTER ONE
29
Thus the four forms of mati-jñāna in question that cognize a touch in a definitive form-e.g. cognize it asserting that it must belong to a piece of sandal-wood not to a flower—will be called asandigdha avagraha etc.; on the other hand, the same in case they, on account of not detecting a distinguishing mark, cognize this touch in a doubtful form-e.g. cognize it asserting that it must belong either to a piece of sandal-wood or to a flower inasmuch as both are cold—will be called sandigdha-grasping.
Dhruva means that happening inevitably, adhruva means that happening possibly. It is often found that even when the means of cognition in the form of sense-object contact and attentiveness are equally available to two persons one of them cognizes the object concerned inevitably while the other sometimes cognizes it and sometimes does not. The four forms of mati-jñāna avagraha etc. in case in the presence of the necessary means of cognition they cognize the object concerned inevitably will be called dhruva-grasping; on the other hand, the same in case under these very conditions they, on account of the mildness of the subsidence-cum-destruction of the Karma concerned, sometimes cognize it and sometimes do not will be called adhruva-grasping.
Question : Of the above twelve varieties which ones are based on a variation of the object concerned and which ones on a variation in the form of relative intensity or mildness of the subsidence-cum-destruction of the Karma concerned ?
Answer : Bahu, alpa, - bahuvidha and ekavidha-these four are based on a variation of the object concerned, the rest on that of the subsidence-cum-destruction of the Karma concerned.
Question : So how many sub-types in all do we have by now ?
Answer : Two hundred and eighty eight. Question : How ?
Answer : The four forms avagraha etc. each possibly born of one of the six means—viz. the five sense-organs and manas
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
