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अध्याय-१
What is the distinction between lasting (dhruva) impression (avagraha) and retention (dhāraņā)? Owing to the destruction-cumsubsidence (kşayopaśama) of karmas attained by pure thoughtactivity, impression (avagraha) is the same in the first, second and other instants. That is, it becomes neither less nor more. This is called lasting avagraha. But, owing to the destruction-cum-subsidence (kşayopaśama) by mixed (pure and impure) thought-activity, the impression (avagraha) is of higher or lower degree, as sometimes there is impression of many (bahu), sometimes of less (alpa), sometimes of many kinds (bahuvidha), sometimes of one kind (ekavidha). Hence it is called transient (adhruva) impression. But retention (dhāraņā) is the cause of not forgetting in the future what has been perceived. Thus there is great difference between the two.
Impression (avagraha), etc., cognize many (bahu), etc.; of what are many (bahu), etc., the attributes?
अर्थस्य ॥१७॥
उपरोक्त (अवग्रह आदि मतिज्ञान) [अर्थस्य ] पदार्थ (वस्तु) के होते हैं।
These - impression (avagraha), etc. – are sensoryknowledge (matijñāna) of substances (artha).
These four kinds of sensory knowledge (matijñāna) relate to substances (artha). The object of the senses is a substance. Impression (avagraha), etc., arise in case of objects characterized by the attributes of many (bahu), etc. Why should this be mentioned; it is evident that many (bahu), etc., relate to substances (artha) only? It is of course true. But 'of substances' (arthasya) is mentioned in order to refute the views of other schools of thought. Some say that the senses have
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