Tattvarth Sutra Chapter 1 Sutra 26 to 31

Rule of the subject matter of Mati, Śruta, Avadhi and Manaḥparyaya knowledge

---

Sūtra 1.26 – mati-śrutayor nibandho dravyeṣv asarvaparayāyeṣu

मतिश्रुतयोर्निबन्धो द्रव्येष्वसर्वपर्याय़ेषु

Word-split:

• matiḥ – sensory knowledge
• śrutaḥ – scriptural knowledge
• nibandhaḥ – rule regarding the object (subject matter)
• dravyeṣu – about all substances (jīva, pudgala, dharma, adharma, ākāśa, kāla)
• asarvaparayāyeṣu – not of all modes, but of some modes

Meaning:
The subject of Mati-jñāna and Śruta-jñāna is all six substances, but they know only some of their infinite modes – not all.

Example:

• We can know about soul, matter, space, time, dharma, adharma, but only partially – limited by intellect, senses, and language.
• We cannot perceive all past, present, and future modes of these substances.

---

Sūtra 1.27 – rūpiṣv avadheḥ

Word-split:

• rūpiṣu – in material (form-possessing) substances
• avadheḥ – Avadhi-jñāna

Meaning:
The subject of Avadhi-jñāna (clairvoyance) is only rūpi pudgala (matter), and not all its infinite modes, but only some.

Note:

• Rūpi includes not only matter (pudgala) but also embodied (karmically bound) souls.
• It excludes liberated (śuddha) souls, since they are arūpi (formless).
• Avadhi knows only gross and subtle material forms (like bodies, objects, karmic matter), not pure souls.

---

Sūtra 1.28 – tad-anantabhāge manaḥparyayasya

Word-split:

• tat – of that (Avadhi-jñāna)
• anantabhāge – in an infinitely smaller part
• manaḥparyayasya – of Manaḥparyaya-jñāna

Meaning:
The subject of Manaḥparyaya-jñāna (telepathy) lies in an infinitely smaller division of the subject matter of Avadhi-jñāna, i.e., it is restricted to subtle, minute aspects of material substance.

---

Clarification on Atom & Infinite Divisions

• Question: If the atom (paramāṇu) is indivisible, how can knowledge like Avadhi or Manaḥparyaya deal with its “infinite parts”?
• Answer:
  Each atom has infinite indivisible aspects (avibhāgī pratīccheda) such as touch, taste, smell, and color.
  • Avadhi-jñāna knows the present mode of these aspects.
  • Manaḥparyaya-jñāna knows past, present, and future modes of these aspects.
• Thus, “infinite division” means division in modes (paryāya), not physical cutting of the atom.

---

Hierarchy of Subject Matter (Summary Table)

Knowledge	Objects Known	Extent
Mati & Śruta	All six substances	Only some modes, not all
Avadhi	Rūpi (material pudgala + embodied souls)	Some modes
Manaḥparyaya	Infinitely finer part of Avadhi’s subject (mental states in matter-bonded souls)	Past, present, future subtle modes
Kevalajñāna	All substances	All modes (past, present, future, infinite)

Kevalajñāna (Omniscience) & Nature of Other Knowledges

---

Sūtra 1.29 – sarva-dravya-paryāyeṣu kevalasya

Word-split:

• sarva – all
• dravya – substances
• paryāyeṣu – in their modes
• kevalasya – of Kevalajñāna

Meaning:
The rule regarding the subject of Kevalajñāna is that it knows all substances and all their infinite modes (past, present, future) simultaneously, directly, and perfectly.

Notes:

• Soul (jīva) substances are infinite.
• Pudgala (matter) has infinite qualities.
• Dharma, Adharma, and Ākāśa are single entities.
• Kāla has innumerable time-units.
• Each of these has infinite modifications (paryāya) across three times (past, present, future).

Kevalajñāna knows all of them together in one instant, without effort, due to its supreme purity.

Synonyms of Kevalajñāna: Perfect, complete, extraordinary, impartial, absolutely pure, all-knowing, infinite, unparalleled.

---

Sūtra 1.30 – ekādini bhājyāni yugapat ekasmin na caturbhyaḥ

Word-split:

• ekā-ādinī – starting from one
• bhājyāni – divisible (possible)
• yugapat – simultaneously
• ekasmin – in one (soul)
• ā-caturbhyaḥ – up to four

Meaning:
In one soul at one time, up to four kinds of knowledge can exist simultaneously.

Explanation:

• One knowledge – if it is Kevalajñāna (since it is perfect, it cannot coexist with others).
• Two knowledges – Mati & Śruta.
• Three knowledges – either Mati–Śruta–Avadhi OR Mati–Śruta–Manaḥparyaya.
• Four knowledges – Mati, Śruta, Avadhi, and Manaḥparyaya.
• All five cannot coexist because Kevalajñāna is kṣāyik (permanent destruction of knowledge-obscuring karma), while the other four are kṣayopaśamik (mixed destruction-suppression).

Question: How can four knowledge-types exist simultaneously when kṣayopaśam (partial destruction-suppression) normally allows only one at a time?
Answer: The capacity (labdhi) of all four can arise together, but the actual use (application to an object) occurs only one at a time. The duration is so short (antar-muhūrta) that it appears simultaneous.

---

Sūtra 1.31 – mati-śrutāvadayo viparyayaśca

Word-split:

• mati – sensory knowledge
• śruta – scriptural knowledge
• avadayaḥ – Avadhi (clairvoyance)
• viparyayaḥ – perverse / wrong
• ca – also

Meaning:
Mati, Śruta, and Avadhi knowledge can also be wrong knowledge (mithyā-jñāna).

Explanation:

• These three can be right (samyak) or wrong (mithyā).
• Wrong forms:
  • Kumati – wrong sensory knowledge.
  • Kuśruta – wrong scriptural knowledge.
  • Ku-Avadhi (Vibhaṅgāvadhi) – wrong clairvoyance.

Additional points:

• In the 3rd guṇasthāna (miśra state), these three knowledges can be partly right and partly wrong.
• Mati & Śruta being indirect knowledge can have:
  1. Saṃśaya (doubt)
  2. Viparyaya (error/misperception)
  3. Anadhyavasāya (indecision)
• Avadhi being direct knowledge cannot have doubt, but in Deśāvadhi there can be error and indecision.
• Paramāvadhi and Sarvāvadhi are always correct (only in samyagdarśin).

Example:
Two men claim “this boy is my son.”

• The right believer says: “He is my son because he is born from me, but truly he is separate, not my own.” (correct perception with detachment).
• The wrong believer says: “He is my son and belongs to me exclusively.” (false perception, no distinction of self and non-self).

---

Study Chart (Summary)

Sūtra	Knowledge Type	Rule of Subject	Special Notes
1.29	Kevalajñāna	All substances, all modes, past-present-future, simultaneously	Perfect purity, effortless, synonyms: complete, infinite, etc.
1.30	Mati, Śruta, Avadhi, Manaḥparyaya	In one soul, up to 4 knowledges can coexist	Kevalajñāna always alone
1.31	Mati, Śruta, Avadhi	Can also be wrong (mithyā)	Kumati, Kuśruta, Ku-Avadhi; Deśāvadhi only, not Paramāvadhi