1.9
Tattvārtha Sūtra / Adhyāya 1 / 1.9
मतिश्रुतावधिमनःपर्ययकेवलानि ज्ञानम्
matiśrutāvadhimanaḥparyayakevalāni jñānam
The line
Sensory knowing, what is heard, clairvoyance of forms, knowing another's mind, and perfect knowing are knowledge.
नेपालीमा
इन्द्रियले जान्नु, सुनिएको, रूपको दूरदृष्टि, अर्काको मन जान्नु र पूर्ण जान्नु ज्ञान हुन्।
Where it sits
1.1 put jñāna (ज्ञान) in the path. This is the Jain division of it. 1.10 says these five are two pramāṇas (प्रमाण). 1.11 and 1.12 say which two are mediate and which are immediate.
Split: mati-śruta-avadhi-manaḥparyaya-kevalāni (मति-श्रुत-अवधि-मनःपर्यय-केवलानि) + jñānam (ज्ञानम्)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| mati-śruta-avadhi-manaḥparyaya-kevalāni (मति-श्रुत-अवधि-मनःपर्यय-केवलानि) | nominative plural, neuter | five kinds. mati (मति) is knowing through the senses and the mind. śruta (श्रुत) is what is heard, scripture and testimony, coming after mati (मति). avadhi (अवधि) is direct knowing of formed things, without the ordinary sense. manaḥparyaya (मनःपर्यय) is knowing what is in another's mind. kevala (केवल) is perfect knowing, with nothing left out. |
| jñānam (ज्ञानम्) | nominative singular, neuter | knowledge. The singular says: knowledge is this list. |
The phrases
A plural list and a singular name, as in 1.4. The -āni (-आनि) is the neuter plural of the dvandva (द्वन्द्व).
Nyāya (न्याय)'s four pramāṇas (प्रमाण) are a different list. Do not translate mati (मति) as Nyāya (न्याय)'s pratyakṣa (प्रत्यक्ष) yet. 1.11 will call mati (मति) and śruta (श्रुत) mediate.
Sanskrit in this line
Five stems, one ending, -āni (-आनि). manaḥ-paryaya (मनः-पर्यय) is itself a compound: a ranging, paryaya (पर्यय), over the manas (मन).
Say it back
Say the five. Keep kevala (केवल) last.