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SANMATI-TARKA
(II. 4
both the general character and the particular aspects of things and then it is called Darsana (perception) when it takes congnizance of the general and is called knowledge (jñāna) when it takes cognition of the particular. From the above explanation it follows that in the state of absolute knowledge, the two Upayogas viz. perception and knowledge are neither two different functions at one and the same time but one function only at one and the same time. 3,
The author, now, in course of his discussion of different views of this matter refers in the following verse to the view of "the consecutiveness of perception and knowledge which is based on Āgama (Jain scriptures):
se huisa "37571 TUT EST U T E FACUT" for सुत्तमवलंबमाणा तित्थयरासायणाभीरू ॥४॥
Some Ācāryas (Jain preceptors) who are afraid, lest they violate the command of Tirthankara the holy guide and who consequently, depend on the Sutra view of the matter say that whenever the omniscient that is the holy guide comprehends a thing that is to say knows a thing in its particular form, he does not look at the general character of the thing.
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