Sūtra 1.32 : सदसतोः अविशेषात् यदृच्छोपलब्धेः उन्मतवत्
(sadasatoḥ aviśeṣāt yadṛcchopalabdheḥ unmatavat)

संधि विच्छेद –
सद+असतो:+अविशेषात्+यदृच्छोप+लब्धे:+उन्मतवत्

शब्दार्थ-सत्-सत्य/विध्यमान ,असतो:-असत्य/अविद्यमान ,अविशेषात्-अंतर या भेद नहीं होने से,यदृच्छोप-अपनी इच्छानुसार,लब्धे:-जानने के कारण,उन्मतवत् -पागल मनुष्य के उन्मत्तवता के कारण ज्ञान विपर्यय अर्थात मिथ्यादृष्टि का ज्ञान ,मिथ्या ज्ञान होता है !

Word-split & meaning

• sat – existent (real)
• asat – non-existent (unreal)
• aviśeṣāt – due to not distinguishing between them
• yadṛcchopalabdheḥ – knowing arbitrarily, according to one’s own fancy
• unmatavat – like a mad person

---

अर्थ- सत् -विध्यमान वस्तु को सर्वथा विध्यमान रूप’ही’ जानना,असत्-अविध्यमान वस्तु को सर्वथा अविध्यमान रूप ‘ही’ जानना ,सत्-असत् के विशेष को जाने बिना ,एक समान रूप से ,अपनी इच्छानुसार उन्मत्त पागलो की भांति पदार्थों का ज्ञान मिथ्याज्ञान होता है !

Simple Translation

When a person fails to distinguish between the real and the unreal, and perceives objects arbitrarily, according to his own fancies, his knowledge becomes false (mithyā) — like the delusion of a madman.

---

Explanation

• Samyag-dṛṣṭi (right believer) knows objects as they truly are through right mati, śruta, and avadhi jñāna.
• Mithyā-dṛṣṭi (wrong believer) also uses mati, śruta, and avadhi jñāna, but his cognition is unreliable — he confuses reality with unreality.

👉 Example:
A drunk man cannot distinguish between his mother, sister, and wife. He may even call one of them by the correct relation, but since he has no certainty or reliability, his knowledge is false.

Similarly, a mithyā-dṛṣṭi perceives a pot (ghaṭa) or cloth (paṭa), but under delusion he sometimes calls it one thing, sometimes another. He lacks awareness of the true nature of the object.

---

Extension to the Idea of Liberation (Mokṣa)

• Other religions also speak of liberation:
  • Some say the soul becomes free immediately after leaving the body.
  • Some claim liberation comes simply by devotion to a deity.
• But Jainism uniquely declares:
  • The soul is liberated only through its own effort, by destroying the eight karmas.
  • The true path is taught by the Vītarāga omniscient Arihantas, preserved in the twelve Aṅgas and fourteen Pūrvas, later written down by Ācāryas.
• Other views of liberation are based on fanciful imagination (yadṛcchā) of deluded, passion-bound beings — hence mithyā.

Thus, the phrase “yadṛcchopalabdheḥ unmatavat” confirms:
Just as a madman perceives according to his whim, false believers imagine liberation or reality according to their deluded views.

---

Examples of Wrong Doctrines (Mithyākalpanā)

1. Advaita Brahmavādins – believe only in one eternal, formless Brahman as the cause.
2. Sāṅkhya followers – believe only in eternal, formless Prakṛti.
3. Nyāya-Vaiśeṣikas – believe atoms of earth, water, fire, air have separate inherent qualities (like taste, smell, touch, color).
4. Nāstikas (Materialists) – believe earth atoms have hardness, water atoms coolness, fire atoms heat, etc., and that these alone produce gross bodies.

In all such views, false believers either separate what is inseparable, or merge what is distinct.

• Some say the effect (e.g. pot, cloth, mountain) is completely different from its cause (atoms/Brahman).
• Others say the effect is not different at all (everything is Brahman).
  Both ways are mithyā because they fail to recognize the true distinction and relation of substance, qualities, and modes.

Sutra 1.33 – Seven Nayās : नैगमसंग्रहव्यवहारर्जुसूत्रशब्दसमभिरूढैवंभूतानयाः
(naigama-saṅgraha-vyavahāra-ṛjusūtra-śabda-samabhirūḍha-evambhūta-nayāḥ)

संधि विच्छेद –
नैगम+संग्रह+व्यवहार+ऋजूसूत्र+शब्द+समभिरूढ+एवंभूत+नयाः

अर्थ-नैगम,संग्रह,व्यवहार,ऋजूसूत्र,शब्द,समभिरूढ और एवंभूत, सात नय है !

Meaning

There are seven Nayās (partial viewpoints):

1. Naigama-naya
2. Saṅgraha-naya
3. Vyavahāra-naya
4. Ṛjusūtra-naya
5. Śabda-naya
6. Samabhirūḍha-naya
7. Evambhūta-naya

भावार्थ- नय-वस्तु के अनेक धर्मों में से किसी एक धर्म की मुख्यता कर,अन्य धर्मों का विरोध नहीं करते हुए,उन्हें केवल उस समय गौण करते हुए ,पदार्थों का जानना नय है !वक्ता के अभिप्राय या वस्तु के एकांश ग्राही(दृष्टि कोण-पॉइंट ऑफ़ व्यू ) ज्ञान को नय तथा वस्तु के सम्पूर्ण ज्ञान को प्रमाण कहते है !प्रमाण ,अनेक धर्मों को युगपत ग्रहण करने के कारण अनेकान्तरूप सकलादेशी है किन्तु नय,एक धर्म को ग्रहण करने के कारण एकांत रूप व विकलादेशी है! नैगम,संग्रह,व्यवहार,ऋजूसूत्र,शब्द,समभिरूढ और एवंभूत, सात नय है !

What is a Naya?

• A Naya is a partial standpoint of knowledge, grasping one aspect of reality while making others secondary (but not denying them).
• Pramāṇa (valid knowledge) sees an object in its totality (all aspects).
• Naya sees the object from one angle only, so it is anekānta (non-absolute) but useful.

In short: Pramāṇa = holistic knowledge, Naya = one-sided viewpoint.

Seven Nayās Explained

1. Naigama-naya (General / Purpose standpoint)

• Grasping incomplete / non-manifest stage of an object as if it were complete.
• Example: A person collecting rice, water, and wood says “I am cooking food.” Though cooking has not yet started, the intention (final purpose) is taken as present.
• Types: Past, Future, Present Naigama.
• Subtypes: Dravya, Paryāya, Dravya-Paryāya (9 in total).

2. Saṅgraha-naya (Generic / Collective standpoint)

• Viewpoint that emphasizes the common / general attribute of many things.
• Example: Saying “All existents are sat (existent)”, or calling all six dravyas as “dravya.”
• Focuses on sāmānya (generality).

3. Vyavahāra-naya (Practical / Specific standpoint)

• The opposite of Saṅgraha-naya; emphasizes the specific distinctions within a general category.
• Example: Dividing “dravya” into six types, “jīva” into liberated and bound, pudgala into atom and aggregate.
• Focuses on viśeṣa (particularity).

4. Ṛjusūtra-naya (Momentary / Straightforward standpoint)

• Considers only the present mode of a substance, ignoring past and future.
• Example: A pot is seen only as it exists now, not as clay of the past or shards of the future.
• Two subtypes: Gross (sthūla) and Subtle (sūkṣma).

5. Śabda-naya (Verbal standpoint)

• Deals with the use of words, grammar, linguistic expression.
• Accepts conventional speech even if grammatically inconsistent.
• Example: Saying “The Ācāryas are coming” — though “ācārya” is singular (one order), here “are” is plural; still accepted out of respect.

6. Samabhirūḍha-naya (Etymological / Conventional usage standpoint)

• Fixes one word to one strict meaning, ignoring synonyms or broader usage.
• Example: Indra, Śakra, Purandara — though referring to the same deity, each name is explained differently:
  • Indra – authority / command
  • Śakra – powerful
  • Purandara – destroyer of cities
• Thus, synonyms are treated as having separate specific meanings.

7. Evambhūta-naya (Actual state standpoint)

• Recognizes a word only when the action implied by it is actually being performed.
• Example:
  • A priest is called “pūjārī” only when he is worshipping, otherwise not.
  • A cow is “gāy” only when moving (gaman), not when sitting.
• Example with Indra: Only when exercising command is he “Indra,” when displaying power he is “Śakra,” when destroying cities he is “Purandara.”

Classifications of Nayās

1. By scope:
   • Vyavahāra-naya – external (Naigama, Saṅgraha, Vyavahāra, Ṛjusūtra)
   • Niścaya-naya – internal (Śabda, Samabhirūḍha, Evambhūta)
2. By focus:
   • Dravyārthika (substance-oriented) – Naigama, Saṅgraha, Vyavahāra
   • Paryāyārthika (mode-oriented) – Ṛjusūtra, Śabda, Samabhirūḍha, Evambhūta
3. By category:
   • Artha-naya (object-based) – Saṅgraha, Vyavahāra, Ṛjusūtra (sometimes Naigama too)
   • Śabda-naya (word-based) – Śabda, Samabhirūḍha, Evambhūta
   • Jñāna-naya (knowledge-based) – Naigama

No.	Name (Sanskrit / English)	Meaning / Standpoint	Example	Focus
1	Naigama-naya (General / Purpose)	Taking intention or incomplete stage as complete.	Saying “I am cooking” while only collecting rice and wood.	Purpose / Intention
2	Saṅgraha-naya (Collective / Generic)	Viewing objects by their common general attribute.	Saying “All six dravyas are just dravya.”	Generality (Sāmānya)
3	Vyavahāra-naya (Practical / Specific)	Emphasizing specific distinctions within a general group.	Dividing dravya into jīva and ajīva, pudgala into atom/aggregate.	Particularity (Viśeṣa)
4	Ṛjusūtra-naya (Momentary / Straightforward)	Considering only present mode, ignoring past/future.	Pot is seen only as pot now, not clay of past or shards of future.	Present Mode (Paryāya)
5	Śabda-naya (Verbal / Linguistic)	Accepting conventional word usage, even if not exact.	“Ācāryas are coming” (though technically singular).	Word / Usage
6	Samabhirūḍha-naya (Etymological / Strict Meaning)	One word = one fixed meaning; synonyms treated as separate.	Indra = authority, Śakra = power, Purandara = city-destroyer.	Strict Word Meaning
7	Evambhūta-naya (Actual-state)	Word valid only when action implied is being done.	Priest = “pūjārī” only while worshipping; cow = “gāy” only when moving.	Action / Actual State

Essence

• The seven Nayās are different viewpoints to describe reality.
• Each is true but partial.
• Together, they show the doctrine of Anekāntavāda (non-absolutism) — reality has infinite aspects; any single standpoint is limited, but taken together they enrich understanding.

English explanation of Tattvarth Sutra

Chapter 1 – Sutra 1 to 5 | Sutra 6 to 12 | Sutra 13 to 19 | Sutra 20 to 25 | Sutra 26 to 31 | Sutra 32 and 33

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

Śruta-jñāna and Avadhi-jñāna

Śruta-jñāna (Scriptural Knowledge)

Sūtra 1.20 – śrutaṁ matipūrvaṁ dvy-aneka-dvādaśa-bhedam

• Meaning: Śruta-jñāna (scriptural knowledge) is always preceded by Mati-jñāna (sensory knowledge).
• Divisions: It has 2, many, and 12 types of classifications.

Types of Śruta-jñāna:

1. Aṅgapravista (Included in the canonical Aṅgas)
2. Aṅgabāhya (Outside the Aṅgas)

---

Avadhi-jñāna (Clairvoyant Knowledge)

Sūtra 1.21 – bhava-pratyayo ’vadhir deva-narakāṇām

• Meaning: Avadhi-jñāna is of two kinds based on cause:
  1. Bhava-pratyaya – natural, arising due to birth or destiny.
     • Found in Devas (celestial beings) and Nārakis (hellish beings).
  2. Guṇa-pratyaya – acquired through austerities, vows, and purity of conduct.
     • Found in humans and animals.

---

Types of Guṇa-pratyaya Avadhi-jñāna

Sūtra 1.22 – kṣayopaśama-nimittaḥ ṣaḍ-vikalpaḥ śeṣāṇām

• Meaning: For humans and animals (śeṣa-jīvas), Avadhi-jñāna arises from the destruction-cum-subsidence (kṣayopaśama) of knowledge-obscuring karma.
• It has 6 varieties under Deśāvadhi.

---

Three Main Types of Avadhi-jñāna

1. Deśāvadhi-jñāna (Limited Clairvoyance)
   • Knowledge limited by substance, space, time, or modes.
   • 6 Subtypes:
     1. Anugāmī – continues with soul to another body or realm.
        • Bhavānugāmī (continues across births).
        • Kṣetrānugāmī (continues across regions).
     2. Ananugāmī – does not continue to another realm or birth.
     3. Vardhamāna – increases gradually (like waxing moon).
     4. Hīyamāna – decreases gradually (like waning moon).
     5. Avasthita – remains steady (like the sun).
     6. Anavasthita – fluctuating, irregular (like water waves).
2. Paramāvadhi-jñāna (Supreme Clairvoyance)
   • Extends to countless regions of the universe.
   • Attained by highly advanced ascetics, leading towards liberation.
   • Has 3 varieties – inferior (jaghanya), superior (utkṛṣṭa), and intermediate (jaghanyotkṛṣṭa).
3. Sarvāvadhi-jñāna (Complete Clairvoyance)
   • Highest form of Avadhi, nearing Kevalajñāna.
   • Subject matter covers all knowables, hence called “Sarva”.
   • Found in Digambara monks who are about to attain omniscience (Kevalajñāna).
   • Only 1 type.

---

Summary Table

Type of Avadhi	Who Attains	Subdivisions	Analogy / Note
Bhava-pratyaya	Devas & Nārakis	By nature of birth	Destiny-based
Guṇa-pratyaya	Humans & Animals	By vows, penances	Conduct-based
Deśāvadhi	Humans, Animals	6 (Anugāmī, Ananugāmī, Vardhamāna, Hīyamāna, Avasthita, Anavasthita)	Waxing/waning moon, sun, waves
Paramāvadhi	Ascetics near liberation	3 (low, high, mixed)	Boundless regions
Sarvāvadhi	Highest ascetics	1	Closest to Kevalajñāna

---

Manaḥparyaya-jñāna (Telepathic Knowledge)

Types of Manaḥparyaya-jñāna

Sūtra 1.23 – ṛju-vipulamati manaḥparyayaḥ

• Meaning: Manaḥparyaya-jñāna is of two types:
  1. Ṛju-mati (Straightforward Telepathy)
     • Direct knowledge of simple, clearly contemplated thoughts in another’s mind.
     • Example: knowing someone’s clear, uncomplicated intention.
  2. Vipula-mati (Profound Telepathy)
     • Knowledge of subtle, complex, or deeply hidden thoughts in another’s mind.
     • Example: perceiving complex plans or inner dilemmas of someone’s consciousness.

---

Difference between Ṛju-mati and Vipula-mati

Sūtra 1.24 – viśuddhy-apratipātābhyāṁ tad-viśeṣaḥ

• Meaning: The difference lies in purity (viśuddhi) and stability (apratipāta).
• Viśuddhi (Purity): Clarity of soul produced by subsidence-cum-destruction of karma.
• Apratipāta (Non-decline): Once attained, it does not regress or fall away.

Comparison:

• Ṛju-mati → Less pure, can be lost (decline possible).
• Vipula-mati → More pure, remains until Kevalajñāna (Omniscience).

---

Difference between Avadhi-jñāna & Manaḥparyaya-jñāna

Sūtra 1.25 – viśuddhi-kṣetra-svāmi-viṣayebhyo ’vadhi manaḥparyayaḥ

• Basis of Difference:
  1. Viśuddhi (Purity): Manaḥparyaya is purer than Avadhi.
  2. Kṣetra (Range):
     • Avadhi: vast (extends across three worlds).
     • Manaḥparyaya: limited (about 2.25 million miles – 4.5 million yojanas, i.e., the region of Jambūdvīpa).
  3. Svāmī (Owner of Thoughts):
     • Avadhi: relates to many beings, across realms.
     • Manaḥparyaya: relates only to specific individuals (their thoughts).
  4. Viṣaya (Subject Matter):
     • Avadhi: deals with external, gross objects (matter, events).
     • Manaḥparyaya: deals with subtle, internal objects (mental states).

---

Attainment of Manaḥparyaya-jñāna

• Found only in highly advanced Digambara monks, from Pramatta-samyata (7th guṇasthāna, careful ascetic stage) up to Kṣīṇa-kaṣāya (12th guṇasthāna, complete annihilation of passions).
• Not attained by Devas, Nārakis, or laypersons.

---

Hierarchy of Knowledge (in Guṇasthānas)

Type of Knowledge	Who Attains	Stages (Guṇasthāna)
Mati-jñāna (Sensory)	All beings	4th to 12th
Śruta-jñāna (Scriptural)	All beings	4th to 12th
Avadhi-jñāna (Clairvoyance)	Humans, animals, devas, nārakis	4th to 12th
Manaḥparyaya-jñāna (Telepathy)	Only advanced monks	7th to 12th
Kevala-jñāna (Omniscience)	Arihants, Siddhas	13th to 14th

Sutra 32 and 33

English explanation of Tattvarth Sutra

Chapter 1 – Sutra 1 to 5 | Sutra 6 to 12 | Sutra 13 to 19 | Sutra 20 to 25 | Sutra 26 to 31 | Sutra 32 and 33

Synonyms of Mati Jñāna (Perceptual Knowledge)

Sutra 1.13 matiḥ smṛtiḥ saṃjñā cintā abhinibodha ity anarthāntaram
मति: स्मृति: संज्ञा चिन्ता अभिनिबोध इत्यनर्थान्तरम्

Sandhi-viccheda: मति + स्मृति + संज्ञा + चिन्ता + अभिनिबोध + इति + अनर्थान्तरम्
Meaning: Mati, Smṛti, Saṃjñā, Cintā, and Abhinibodha are not different substances; they are synonyms or alternative names of Mati Jñāna itself.

• Mati (Perception) – Knowledge obtained through the senses and mind.
  Example: Knowing “this is a table” just by perceiving it.
• Smṛti (Memory) – Recollection of something known earlier.
  Example: Remembering that “yesterday I saw this book”.
• Saṃjñā (Recognition/Association) – When present perception and memory combine, recognizing it as the same.
  Example: On seeing someone today, saying “this is the same person I met yesterday”.
• Cintā (Reasoning/Inference by association) – Knowledge through logical connection.
  Example: Seeing smoke and logically concluding there must be fire.
• Abhinibodha (Deduction/Inference by cause-effect) – Awareness of the effect through its cause. Another word: Anumāna (inference).
  Example: Seeing smoke rising, one deduces “there is fire here”.

👉 All these arise due to the subsidence or destruction of Mati Jñānāvaraṇīya Karma (knowledge-obscuring karma).
👉 Though different in form, they all are part of Mati Jñāna.
👉 Āchārya Vīrasena (in Dhavalā ṭīkā on Ṣaṭkhaṇḍāgama) has even called Mati Jñāna itself as Abhinibodha Jñāna.

---

Cause of Origin of Mati Jñāna

Sutra 1.14 tad indriyān indriya-nimittam
तदिन्द्रियानिन्द्रियनिमित्तम्

Sandhi-viccheda: तत् + इन्द्रिय + अनिन्द्रिय + निमित्तम्
Meaning: Mati Jñāna arises through the five senses (touch, taste, smell, sight, hearing) and mind (called Anindriya).

• For 5-sensed beings with mind (samanaska) – Mati Jñāna arises through all five senses + mind.
• For 5-sensed beings without mind (amanaska) – only through senses.
• For 4-sensed beings – through touch, taste, smell, sight.
• For 3-sensed beings – through touch, taste, smell.
• For 2-sensed beings – through touch, taste.
• For 1-sensed beings (plants, etc.) – only through touch.

👉 Thus, every worldly being (even the tiniest nigoda jīvas) possesses Mati and Śruta Jñāna.
👉 Here, Acharya explains Mati Jñāna’s kinds with reference to instruments/causes (nimitta).

---

Subdivisions of Mati Jñāna

Sutra 1.15 avagrahehāvaya dhāraṇāḥ
अवग्रहेहावय धारणा:

Sandhi-viccheda: अवग्रह + ईहा + आवाय + धारणा:
Meaning: Mati Jñāna is of four stages – Avagraha, Īhā, Āvaya, and Dhāraṇā.

1. Darśana (Preliminary Cognition/Perception) – Awareness of mere existence of something without knowing “what it is”.
   Example: Seeing a distant object in the sky but not yet knowing whether it is a bird or flag.
   • This is called Darśana-upayoga (function of perception).
   • When knowledge arises of “what it is”, then Jñāna-upayoga begins.
2. Avagraha (Indistinct Knowledge) – Initial indistinct knowledge of the object’s features.
   Example: Recognizing it as “something white or black in color” but still unclear.
3. Īhā (Investigation/Desire to know) – Attempt to know the specific identity of the object.
   Example: Wondering “Is it a crane or a flag?”
4. Āvaya (Definite Determination) – Clear knowledge of what exactly the object is.
   Example: Concluding “It is a crane.”
5. Dhāraṇā (Retention/Memory) – Not forgetting the object even after some time.
   Example: Later, on seeing the crane flap its wings, confirming again “Yes, this is a crane” – memory strengthens recognition.

Substances Subject to Avagraha etc.

Sūtra 1.16 – bahu-bahuvidha-kṣiprāniḥsṛtānukta-dhruvāṇām setarāṇām

बहुबहुविधक्षिप्रानि:सृतानुक्तध्रुवाणाम् सेतराणाम्

Word-splitting:
bahu + bahuvidha + kṣipra + aniḥsṛta + anukta + dhruvāṇām + setarāṇām

Meaning:
Among substances, there are twelve varieties:

• Bahu (many)
• Eka/alpa (one or few)
• Bahuvidha (of many kinds)
• Ekavidha (of one kind)
• Kṣipra (swift)
• Akṣipra (slow)
• Aniḥsṛta (known partially, then inferred fully)
• Niḥsṛta (known completely and directly)
• Anukta (known without being told, through implication)
• Ukta (known when expressed in words)
• Dhruva (stable/lasting)
• Adhruva (unstable/fleeting)

These twelve types of objects are known through the four stages of knowledge: Avagraha (apprehension), Īhā (speculation), Āvaya (determination), and Dhāraṇā (retention).

---

Examples of the 12 Types of Objects

• Bahu (Many): Grasping a group collectively, e.g., perceiving an army or forest as a whole.
• Eka (One): Knowing a single object, e.g., recognizing one man or one straw.
• Bahuvidha (Many kinds): Knowing diverse objects within a group, e.g., elephants, horses in an army, or mango, mahua trees in a forest.
• Ekavidha (One kind): Knowing similar items together, e.g., wheat grains.
• Kṣipra (Swift): Knowing swiftly moving things, e.g., a fast-moving vehicle or objects seen while traveling.
• Akṣipra (Slow): Knowing slowly moving things, e.g., walking horses.
• Aniḥsṛta (Partial → Complete): Inferring the whole by seeing only a part, e.g., recognizing an elephant by only seeing its trunk above water.
• Niḥsṛta (Complete): Knowing the full object directly, e.g., seeing the whole elephant when it comes out of water.
• Anukta (Unexpressed): Understanding implied meaning without being told.
• Ukta (Expressed): Understanding when explicitly told.
• Dhruva (Stable): Knowing objects that remain constant for long, e.g., mountains.
• Adhruva (Unstable): Knowing fleeting/changing objects, e.g., lightning.

---

Question:

• Whose adjectives are these twelve (bahu, bahuvidha, etc.)?
  👉 They are adjectives of arthas (objects of knowledge, i.e., perceptible substances).
• What are the 288 varieties?
  👉 The twelve types of objects, when known through the four stages of knowledge (Avagraha, Īhā, Āvaya, Dhāraṇā), across five senses + mind (6 total), give:
  12 × 4 × 6 = 288 varieties of Mati-jñāna (sensory knowledge).

---

Sūtra 1.17 – arthasya

अर्थस्य

Word-split:

• arthasya – of objects (substances or their modifications)

The different types of objects (artha) are known through the four stages of sensory knowledge: Avagraha (perception), Īhā (speculation), Āvaya (decision), and Dhāraṇā (retention).

Avagraha of Vyajana (Words)

Sūtra 1.18 – vyajñanasya avagrahaḥ

व्यञ्जनस्यावग्रह

• Only Avagraha (apprehension) occurs for indistinct sounds (vyajana).
• The other three stages (Īhā, Āvaya, Dhāraṇā) do not take place here.
• Example: Hearing a faint sound without understanding its meaning — this is Vyajana-avagraha.
• Once the sound becomes clear, then Arthāvagraha (apprehension of meaning) and further stages occur.

---

Speciality of Vyajana-avagraha

Sūtra 1.19 – na cakṣur-anindriyābhyām

• Vyajana-avagraha does not occur through the eye (sight) or mind.
• It only occurs through the other four senses (hearing, smell, taste, touch).

---

Numerical Classification

• Each of the four (Avagraha, Īhā, Āvaya, Dhāraṇā) has 12 varieties → 12 × 4 = 48.
• Since they occur through 6 faculties (5 senses + mind): 48 × 6 = 288.
• Additionally, Vyajana-avagraha occurs only through 4 senses (not eye & mind): 12 × 4 = 48.
• Total Mati-jñāna varieties = 288 + 48 = 336.

English explanation of Tattvarth Sutra – Chapter 1 Sutra 1 to 5

1.6. Pramāṇa-nayair adhigamaḥ

(प्रमाणनयैरधिगमः)

Meaning:
The knowledge of the seven realities (tattvas) and the Three Jewels (Right Faith, Right Knowledge, Right Conduct) is obtained through Pramāṇa (valid knowledge of the whole) and Naya (partial viewpoints).

• Pramāṇa (comprehensive knowledge): Knowledge that grasps an object in its entirety.
  • Two kinds:
    1. Pratyakṣa-pramāṇa (Direct knowledge): Knowledge that arises directly within the soul without external aid, e.g., kevalajñāna (omniscience).
    2. Parokṣa-pramāṇa (Indirect knowledge): Knowledge that depends on external means such as senses, speech, or symbols.
       • Mati-jñāna (sensory & mental cognition).
       • Śruta-jñāna (scriptural knowledge, dependent on words/symbols, and based on mati-jñāna).
• Naya (partial viewpoint): Knowledge of an object in one of its aspects or modes.
  • Two broad types:
    1. Dravyārthika-naya (substance standpoint): Focuses on substance, relatively permanent.
       • Includes: Naigama, Saṅgraha, Vyavahāra naya.
       • Example: “I am pure soul” – view from substance.
    2. Paryāyārthika-naya (modes standpoint): Focuses on ever-changing modifications.
       • Includes: Ṛjusūtra, Śabda, Samabhirūḍha, Evambhūta naya.
       • Example: Referring to relatives, body, or current form of existence.

---

1.7. Nirdeśa–svāmitva–sādhana–adhikaraṇa–sthiti–vidhānataḥ

(निर्देशस्वामित्वसाधनाधिकरणस्थितिविधान्तः)

Meaning:
The seven tattvas and Three Jewels can also be known or expressed through six modes of exposition: Nirdeśa, Svāmitva, Sādhana, Adhikaraṇa, Sthiti, and Vidhāna.

1. Nirdeśa (Definition/Indication): Statement of the nature of a thing.
   • Example: “Right Faith is conviction in the seven realities.”
2. Svāmitva (Ownership/Attribution): Determining who possesses it.
   • Example: Right Faith belongs to the soul (jīva).
3. Sādhana (Cause/Means): Stating the cause of its arising.
   • Example: Right Faith arises from internal causes (darśana-mohinīya karma’s suppression, destruction, or partial destruction) and external causes (remembrance of past lives, hearing the Dharma, beholding divine images).
   • Causes differ according to hellish beings, humans, animals, and celestial beings, as detailed in scripture.
4. Adhikaraṇa (Substratum/Support): The basis where it resides.
   • Example: The soul itself is the substratum of Right Faith (internal).
   • The external cosmic region (measured in rājūs) is its broader location.
5. Sthiti (Duration): The time span for which it exists.
   • Aupśamika-samyaktva (suppression-based): from less than a moment to 66 sāgaropama.
   • Kṣāyika-samyaktva (destruction-based): from less than a moment to vast cosmic durations (up to 33 sāgaras and beyond).
   • Kṣāyopśamika-samyaktva (mixed): from less than a moment to 66 sāgaropama.
   • Liberated soul: eternal and beginningless.
6. Vidhāna (Classification): Stating the divisions or types.
   • Right Faith has:
     • One general form.
     • Two types: innate (nisarga) and acquired (adhigama).
     • Three types: suppression-based, destruction-based, mixed.
     • Innumerable types when viewed through linguistic distinctions.

---

1.8. Sat–saṅkhyā–kṣetra–sparśana–kāla–antara–bhāva–alpa-bahutvaiś ca

(सत्संख्याक्षेत्रस्पर्शनकालान्तरभावाल्पबहुत्वैश्च)

Meaning:
The knowledge of the seven tattvas and Three Jewels can also be obtained through eight standpoints (anuyogas):

1. Sat (Existence): The reality of its existence.
   • Right Faith exists as a quality of the soul.
   • It potentially exists in all souls, but manifests only in spiritually capable (bhavya) beings.
2. Saṅkhyā (Number): Enumeration of kinds.
   • How many Right-Faith beings are there?
   • In saṁsāra, innumerable (but limited).
   • Among the liberated, infinite.
3. Kṣetra (Space/Location): Where it resides.
   • Right Faith is found in souls within a measureless portion of the universe.
   • In the case of omniscient beings, it pervades the entire universe.
4. Sparśana (Temporal contact in all three times): Where it exists in past, present, and future.
   • Right Faith spans across beings in different states of time, with variation in extent.
5. Kāla (Duration): How long it lasts.
   • For one soul, it may last from less than a moment to cosmic time spans.
   • Collectively, Right Faith is eternal (always present in some souls).
6. Antara (Interval): The gaps when it is absent.
   • Collectively, there is no gap (since some beings always have it).
   • For one individual soul, gaps can exist—lasting from less than a moment to longer spans.
7. Bhāva (Modes): The different modifications.
   • Suppression-based, destruction-based, and mixed Right Faith.
8. Alpa-bahutva (Fewness and Manifoldness): Relative comparison in quantity.
   • Suppression-based Right Faith is the rarest.
   • Destruction-based in worldly beings is innumerably greater.
   • Mixed Right Faith is even greater.
   • Perfect (liberated) Right Faith is infinite.

Five Types of Right Knowledge (Samyagjñāna – Tattvārtha Sūtra 1.9)

1.9 Sūtra: Mati-śruta-avadhi-manaḥparyaya-kevalāni jñānam

👉 Meaning – Right knowledge is of five kinds: Mati, Śruta, Avadhi, Manaḥparyaya, and Kevala Jñāna.

1. Mati Jñāna (Sensory Knowledge)
   • Knowledge obtained through the senses and mind.
   • Example: “This is a table,” “This is a book.”
2. Śruta Jñāna (Scriptural Knowledge)
   • Detailed and descriptive knowledge based on Mati Jñāna.
   • Example: “This is Tattvārtha Sūtra (Mati). It has 10 chapters, each dealing with specific subjects” (Śruta).
3. Avadhi Jñāna (Clairvoyant Knowledge)
   • Direct knowledge of matter within a certain limitation of time, space, and modes, without the help of senses or mind.
4. Manaḥparyaya Jñāna (Telepathic Knowledge)
   • Knowledge of others’ thoughts, whether contemplated or not.
   • Example: Āchārya Yashodhara Muni perceived King Śreṇika’s thought of cutting his throat and stopped him.
5. Kevala Jñāna (Omniscience)
   • Perfect knowledge of all substances and all their modifications simultaneously.
   • Attained only by omniscient beings (Kevalīs).

📌 Special Notes

• In the present era, worldly beings generally have only Mati and Śruta Jñāna.
• With Samyagdarśana (right faith), these are Samyagmati and Samyagśruta. With wrong faith, they become Kumati and Kuśruta.
• In the era of Lord Kalki, monks may attain Avadhi Jñāna.
• In hellish existence, the first three (Mati, Śruta, Avadhi) are possible.

---

Two Types of Pramāṇa (Valid Knowledge – Tattvārtha Sūtra 1.10)

1.10 Sūtra: Tatpramāṇe

👉 Meaning – These five types of knowledge are valid knowledge (Pramāṇa).

Pramāṇa = Knowledge that comprehends the object fully and truly.
It is of two kinds:

1. Direct (Pratyakṣa) Pramāṇa
2. Indirect (Parokṣa) Pramāṇa

---

Indirect Knowledge (Parokṣa Pramāṇa – Tattvārtha Sūtra 1.11)

1.11 Sūtra: Ādye parokṣam

👉 The first two (Mati and Śruta Jñāna) are indirect knowledge.

• They depend on senses, mind, and external means (like light, sound, language).

---

Direct Knowledge (Pratyakṣa Pramāṇa – Tattvārtha Sūtra 1.12)

1.12 Sūtra: Anyat pratyakṣam

👉 The other three (Avadhi, Manaḥparyaya, and Kevala Jñāna) are direct knowledge.

• They arise directly from the soul, independent of senses or mind.

Sutra 13 to 19

English explanation of Tattvarth Sutra

Chapter 1 – Sutra 1 to 5 | Sutra 6 to 12 | Sutra 13 to 19 | Sutra 20 to 25 | Sutra 26 to 31 | Sutra 32 and 33