Chapter 1: Sutra 10 through 13

We revised the meaning of the manglacharan and the first nine sutras. We then discussed sutra number 10, 11, and 12. We started the discussion on sutra number 13, and that will continue in the next class.

Sutra 10:

Matigyan, shrutgyan, avadhigyan, manahaparyaygyan, and kevalgyan are five types of gyans. The first two are dependent on five senses and mind. The rest three are independent of the senses and mind. The first three, namely, matigyan, shrutgyan, and avadhigyan can be good or bad depending on the state of the person to whom they are associated with. That is, if they are associated with a mithyatvi, then they are ku-matigyan, ku-shrutgyan, and ku-avadhigyan. A mithyatvi human being can possess ku-matigyan and ku-shrutgyan; while, a narki will possess ku-avadhigyan.

The gyans associated with samyaktvi are su-matigyan, su-shrutgyan, and su-avadhigyan. Only a samyaktvi can possess the rest two gyans, namely manahaparyaygyan and kevalgyan. So, they are always su-manahaparyaygyan and su-kevalgyan. A samyaktvi monk can possess su-matigyan, su-shrutgyan, and su-avadhigyan. A tirthankar after attaining monkhood will attain su-manahaparyaygyan, and after shedding all the ghati karmas he will attain su-kevalgyan.

All the five su-gyans are praman. The knowledge (gyan) is a property of the soul. Thus, it is not dependent on the senses and mind. Thus, they are not praman. Because, if knowledge was dependent on the senses and mind, then siddh-parmatma cannot possess any knowledge. Also, the union of senses and other external objects is not praman. Because, this union cannot explain the thoughts about: a) minute things; b) distant objects such as meru mountain; and c) the things from past, such as, Ram, Ravan, etc.

The praman is of two types: a) pratyaksh, and b) paroksh. This classification is based on the requirement of the external objects for attaining the knowledge. That is, five senses and mind are necessary for matigyan and shrutgyan; and they are not required for avadhigyan, manahaparyaygyan, and kevalgyan.


Sutra 11:

Matigyan and shrutgyan are paroksh gyan. They are attained with the help of five senses and mind; through the teachings of guru, religious scriptures, etc. These gyans are paroksh because they cannot be attained without the help of internal and external factors. The kshyopsham of matigyanavarniya and shrutgyanavarniya are necessary internal factors. The availability of dev, guru, shastra, updeshkarta, etc., is external factors. The knowledge attained by the senses and mind are termed as pratyaksh gyan in the worldly conduct. But, they actually are paroksh gyan by parmarth.


Sutra 12:
Rest three, namely avadhigyan, manahaparyaygyan, and kevalgyan are pratyaksh gyans. These gyans can be attained without any help of the external factors. Karma is however internal factor. The kshyopsham of karma is required for avadhigyan, and manahaparyaygyan, while karma kshay is required for kevalgyan. Thus, avadhigyan and manahaparyaygyan are also referred to as vikal (partial) pratyaksh. The things known by these two gyans are clear but dravya, kshetra, kaal and bhav are its limiting factors. Thus, one can know about countable and uncountable things by these two gyans, but not infinite things. Kevalgyan is referred to as sakal (complete) pratyaksh. One has extreme clarity with this gyan; and can have knowledge about countable, uncountable, and infinite things. The things known by five senses and mind are always vague. While, the things known by soul are always extremely clear.


Sutra 13:

Mati, smruti, sangya, chinta, and abhinibodh are synonyms of matigyan. One can attain these five with the kshyopsham of matigyanavarniya karma.

1) Mati: The knowledge attained by five senses and mind is referred to as mati. It is also known as samvyavharik pratyakshgyan in the worldly conduct. But, it is paroksh gyan with respect to parmarth.

2) Smruti: The phenomenon of recalling a past event is smruti. For example, recalling a person named Devdatta is smruti.

3) Sangya: It is also referred to as Pratyabhigyan. This knowledge happens in three steps:
a) While being a part of some event or while seeing something
b) To recall a similar past event/thing
c) To compare the two events/things

There are four types of pratyabhigyans:
a) Ekatva pratyabhigyan: to relate or compare something that we see in present with a thing in the past. For example, I have seen this person before.
b) Sadrashya pratyabhigyan: to draw analogies between two things. For example, this animal looks like my cow.
c) Tadvilakshan pratyabhigyan: to identify differences between something that we see in present with other things from past. For example, this buffalo is different from my cow.
d) Tatpratiyogi pratyabhigyan: to analyze the properties of the object or thing that we see with the other similar thing that we saw in the past. For example, commenting that this mountain is taller, and has more trees than the one we saw last week. One can retrieve one thing from the past and compare with the thing in present. The above example of mountain is sufficient to understand this principle. One can also retrieve two things from the past and compare them in present. For example, two compare two mountains while at home.

4) Chinta/Tark: To reason about the presence of certain things based on observing certain symptoms. For example, it is not incorrect to conclude the presence of fire by observing smoke. It is also correct to comment that there cannot be smoke without a fire.


Generic discussion:
a) All the jivas have similar powers. But the realization of the power varies based on the number of prans in any given paryay, and the state of the karmas attached with that soul. The third thing is the focus on this realization. In conclusion, the fact that all the jivas have similar powers is one thing; the realization of the power is another thing; and the focus on this realization is yet another thing. The utility factor of the power reduces at each of these three stages.

b) The capabilities of the touch sense of a one sense jiva will be different from that of a five sense jiva. All other types of jivas (two, three, and four) can be similarly compared.