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तदिन्द्रियानिन्द्रियनिमित्तम् ॥१४॥
[ इन्द्रियानिन्द्रिय ] इन्द्रियाँ और मन [ तत् ] उस मतिज्ञान के [ निमित्तम् ] निमित्त हैं।
अध्याय- १
That - sensory-knowledge (matijñāna) – is caused by the senses (indriya) and the mind (mana).
He who is invested with lordship and wealth is 'indra'. Here the word means the soul. The soul is of the nature of knowledge. However, when there is the destruction-cum-subsidence (kṣayopasama) of knowledgeobscuring karmas, the soul, by itself, is unable to know the objects. And that which acts as the instrument for acquisition of knowledge by the soul is the sense (indriya). Or that which causes the knowledge of hidden objects is the sign (linga). Accordingly, that which promotes the knowledge of the subtle soul, is the sense (indriya). For instance, smoke is the cause of the knowledge of the fire. Similarly, the senses, such as touch etc., cannot exist without the soul. Hence by means of those senses the existence of the soul is inferred. Or, indra' is the word denoting name-karma (nāmakarma). The senses (indriya) are built by that. The senses of touch, etc., are described later. 'Anindriya', 'mana', 'antaḥkarana' are synonyms.
The word 'anindriya' is the negation of 'indriya' - sense. How then can it be used to denote the mind which is also a sign of the soul? The negative sign 'a' is used in the sense of slight or a little. A quasi-sense is called 'anindriya'. For instance there is the usage 'anudara kanyā' – the girl 'without' the belly. Here the meaning of 'without' is taken as 'slight' or 'thin'. How is the meaning 'slight' applied to the mind? The sense-organs perceive objects within a limited range, and these last for a long time. But the mind is not like these. Objects that are perceived by the senses as well as those not perceived by the senses are subject to mental cognition. Though the mind is also the sign (linga) of the soul
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