Verse 1.9 - Right knowledge (samyagjñāna)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 1.9:

मतिश्रुतावधिमनःपर्ययकेवलानि ज्ञानम् ॥ १.९ ॥

matiśrutāvadhimanaḥparyayakevalāni jñānam || 1.9 ||

Knowledge is of five kinds–sensory-knowledge–matijñāna, scriptural-knowledge–śrutajñāna, clairvoyance–avadhijñāna, telepathy^[1]–manaḥparyaya-jñāna, and omniscience–kevalajñāna. (9)

Hindi Anvayarth:

अन्वयार्थ: मतिज्ञान, श्रुतज्ञान, अवधिज्ञान, मनःपर्ययज्ञान और केवलज्ञान ये पाँच [ज्ञानम्] ज्ञान हैं।

Anvayartha: matijnana, shrutajnana, avadhijnana, manahparyayajnana aura kevalajnana ye pamca [jnanam] jnana haim |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

After a detailed description of right faith (samyagdarśana), the next sūtra describes right knowledge (samyagjñāna).

The term ‘knowledge’ is to be taken with each kind mentioned in the sūtra–sensory knowledge, scriptural knowledge, clairvoyant knowledge, telepathic knowledge and perfect knowledge (omniscience).

That which reflects on the objects-of-knowledge through the senses and the mind, or that through which the objects-of-knowledge are reflected upon, or just reflection, is sensory knowledge.

Owing to the destruction-cum-subsidence (kṣayopaśama) of karmas which obscure scriptural-knowledge, that, which hears, or through which the ascertained objects are heard, or just hearing, is scriptural knowledge. These two are mentioned side by side, as these are governed by the relation of cause-and-effect. This is mentioned later, ‘Scriptural knowledge is preceded by sensory knowledge’ (sūtra 1-20).

The next kind of knowledge is called clairvoyance (avadhi) as it ascertains matter in downward range or knows objects within limits.

Ascertaining the objects located in another’s mind (mana) is telepathy (manaḥparyaya). Now is telepathy not sensory knowledge? No. Mind (mana) is merely relative; mind (mana) is merely spoken of with reference to one’s own and another’s mind. Telepathy (manaḥ-paryaya) works on the strength of destruction-cum-subsidence (kṣayopaśama) alone of karmas of that kind. For instance we say, “Look at the moon in the sky”. Here the sky is intended merely as the background.

That for the sake of which the seekers pursue the path of external and internal austerities (tapa) is pure and perfect knowledge (kevalajñāna). It also means ‘without the help of anything else’. Perfect knowledge (kevalajñāna) is mentioned last as it is attained at the end. Telepathy (manaḥparyayajñāna) is mentioned close to it because of its proximity. How is there proximity? Self-restraint (saṃyama) is the basis of both. Clairvoyance (avadhijñāna) is far-off from telepathy (manaḥparyayajñāna) hence it has been mentioned before telepathy. Indirect (parokṣa) knowledge is mentioned before direct (pratyakṣa) knowledge as it is easily intelligible.

Almost all beings are familiar with and experience sensory-knowledge (matijñāna) and scriptural-knowledge (śrutajñāna), hence these are easily intelligible. Thus, these are the five kinds of knowledge.

Their subdivisions are mentioned later.

Footnotes and references:

[1]:

The word ‘telepathy’ is rather inadequate to convey the true import of the phrase ‘manaḥparyayajñāna’. Still, it has been used most reluctantly as there is no equivalent word in the English language that can represent the extraordinary power and scope of manaḥparyayajñāna. (see page 42).