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CHAPTER ONE
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potency to have mati-jñāna or that to have avadhi-jñāna. The same applies to the potency to have manaḥparyāya. The idea is that even when there exist in a soul the maximum number of cognitive potencies—that is, four of them—then too an active engagement in the form of having cognition is possible on the part of just one of them at a time; for at that time the remaining potencies lie defunct.
At the time kevala-jñāna there do not take place the four types of cognition mati etc.—this principle is admitted on all hands but it is interpreted in two ways. Thus some authorities are of the view that at the time of kevala-jñāna the four cognitive potencies—corresponding to mati etc.-are certainly present there but being overpowered by kevala-jñāna—just as the light of planets, stars etc. is overpowered by solar light—they are not in a position to undertake active engagement in the form of having cognition. That is why at the time of kevala-jñāna there arise no cognitive mental states of the form of mati etc. even while the corresponding potencies are then certainly present there.
The other authorities are of the view that the four cognitive potencies mati etc. are not natural to a soul but being of the form of the kşayopaśama of the karma concerned they are something accidental—that is, something dependent on karma. Hence when there is a total disappearance of the jñānavaraniyakarma as it is there at the time of kevala-jñāna there is no possibility whatsoever of the accidental potencies in question being present. Hence it is that at the time of kevala-jñāna no cognitive potency except that pertaining to kevala-jñāna is possibly present-nor an active engagement in the form of having cognition on the part of one such potency. 31.
Laying Down the Nature of False Cognition and the Causes of Falsity in Cognition :
Mati, śruta and avadhi—these three are also of the form of false-cognition, technically called ajñāna. 32.
Since the cognizer concerned does not know how to
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