Verse 1.16 - Twelve kinds of impression (avagraha)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 1.16:

बहुबहुविधक्षिप्रानिःसृतानुक्तध्रुवाणां सेतराणाम् ॥ १.१६ ॥

bahubahuvidhakṣiprāniḥsṛtānuktadhruvāṇāṃ setarāṇām || 1.16 ||

(The subdivisions of each of these are) many–bahu, many kinds–bahuvidha, quick–kṣipra, hidden–aniḥsṛta, unexpressed–anukta, lasting–dhruva, and their opposites. (16)

Hindi Anvayarth:

अन्वयार्थ: [बहु] बहुत [बहुविध] बहुत प्रकार [क्षिप्र] जल्दी [अनिःसृत] अनिःसृत [अनुक्त] अनुक्त [ध्रुवाणां] ध्रुव [सेतराणां] उनसे उल्टे भेदों से युक्त अर्थात् एक, एकविध, अक्षिप्र, निःसृत, उक्त, और अध्रुव, इस प्रकार बारह प्रकार के पदार्थों का अवग्रह ईहादिरूप ज्ञान होता है।

Anvayartha: [bahu] bahuta [bahuvidha] bahuta prakara [kshipra] jaldi [anihsrita] anihsrita [anukta] anukta [dhruvanam] dhruva [setaranam] unase ulte bhedom se yukta arthat eka, ekavidha, akshipra, nihsrita, ukta, aura adhruva, isa prakara baraha prakara ke padarthom ka avagraha ihadirupa jnana hota hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

Impression (avagraha), together with other activities, is the subject under consideration. The actions with regard to these are mentioned, i.e., those commencing with ‘bahu’–many–and their opposites. Many–‘bahu’–must be understood to mean both the number and the bulk, as it is not particularized. The numbers are one, two, many, etc. The bulk is much rice, much soup, etc. ‘Vidha’ denotes kinds. ‘Kṣipra’ means knowing swiftly. ‘Aniḥsṛta’ denotes that the entire object is not seen; that is, part of it is seen and part of it is hidden. ‘Anukta’ is what is implied and not expressed. ‘Dhruva’ is continual cognition of an object as it really is. ‘Setara’ is intended to include the opposites of all these.

Impression (avagraha) is of twelve kinds–impression of more, impression of less, impression of many kinds, impression of one kind, impression of an object quickly, impression of an object slowly, impression of a hidden object, impression of a revealed object, impression of an implied object, impression of an expressed object, impression of a lasting nature and impression of a transient nature. Similarly with regard to inquisitiveness (īhā) and the others. Each of these arises in case of each of the five senses and the mind. The six kinds denoted by many, many kinds, and the rest, of impression (avagraha), etc., arise owing to the high degree of destruction-cum-subsidence (kṣayopaśama) of karmas obscuring sensory-knowledge (matijñāna). But it is not so in case of their opposites. Those denoted in the sūtra are mentioned first because of their worth.

What is the difference between many and many kinds? In both ‘many’ is common. But in the former ‘many’ applies to the same kind of objects or things. In the latter ‘many’ refers to different kinds of objects or things. This is the difference.

What is the difference between ‘expressed’ (ukta) and ‘revealed’ (niḥsṛta)? ‘Revealed’ (niḥsṛta) means the object is made known and ‘expressed’ (ukta) also means the same. But there is this difference: ‘expressed’ (ukta) is knowing through the instruction imparted by others and ‘revealed’ (niḥsṛta) is knowing by oneself.

What is the distinction between lasting (dhruva) impression (avagraha) and retention (dhāraṇā)? Owing to the destruction-cum-subsidence (kṣayopaśama) of karmas attained by pure thought-activity, 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 (kṣayopaśama) 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 (dhāraṇā) is the cause of not forgetting in the future what has been perceived. Thus there is great difference between the two.