________________
CHAPTER ONE
conversant with the subtleties of his discipline than the former is with those of his then it is the latter's knowledge that is considered to be purer; similarly, manaḥparyaya is considered to be purer than avadhi because even if its sphere of objects is less extensive than that of the latter it is better conversant with the subtleties of the objects concerned. 26.
49
Objects to be Grasped by the Five Types of Cognition :
Mati-jñāna and śruta-jñāna operate in relation to that is, have for their object-all the substances along with not all their modes-that is, along with a limited number of their modes. 27.
Avadhi-jñāna operates only in relation to the colouredthat is, tangible-substances along with not all their modes.
28.
Manaḥparyāya-jñāna operates in relation to one out of ananta coloured substances along with not all their modes. 29. Kevala-jñāna operates in relation to all the substances along with all their modes. 30.
Through mati-jñāna and śruta-jñāna can be cognized all the substances, whether coloured or otherwise, but thus can be cognized only several-not all of the modes belonging to these substances.
Question: From what has been just said it appears as if there is no numerical difference between the objects to be grasped by mati-jñāna and those to be grasped by śruta-jñāna. Will that be correct?
Answer: There is of course no numerical difference between the objects to be grasped by the two insofar as these objects are viewed in their capacity as substances, but there is certainly such a difference insofar as they are viewed in their capacity as modes. But even while there is a numerical difference between the modes grasped by the two there is a similarity between them insofar as both grasp only a limited number of the modes in question-not all of them. Since mati-jñāna grasps only
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
