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The author here introduces one of the two current views, as regards the peculiarity of absolute knowledge. He first introduces the view of Krama-väda i.e consecutiveness and explains its import. This view maintains that in the very nature of things, consciousness is incapable of grasping the general and the particular aspect of things simultaneously. Whether it be Chadmasthika or Nirā varaṇa, therefore, the two functions of perception and knowledge are necessarily consecutive i. e. take place one after the other This view is particularly supported by the text of the Sutras. The persons holding this view being afraid to hold another view lest they would thereby flout the opinion of the holy Tirthankara who preached these sutras, set forth their view strictly in accordance with the traditional interpretation of the Sutras. In support of their view, they cite some Sutras.
CHAPTER II
Jain Education International
"केवली ण भंते! इमं रयणप्पभं पुढवि आगारेहिं हेतूहिं उवमाहिं दिट्ठ हिं वण्णेहिं संठाणेहि पमाणेहिं पढोयारेहिं जं समयं जाखति तं समयं पासइ ? जं समय पास त समयं जाणइ ?
गोयमा नो तिट्ठे समट्ठ े ।
सेकेण भरते ! एवं वुश्चति - केवली णं इमं रयणप्पभ पुढविं श्रागारेहिं जं समयं जायति न त समयं पासति । जं समयं पासति नो तौं समयं जायति ? गोयमा ! सागारे से नाणे भवति । अणागारे से दंसणे भवति, से तेणट्ट ेण जाव यो त समय जाणति । एवं जाव अहे सत्तम । एव ं सोहम्मकप्यं जाव अच्चुयं गेविज्जगविमाणा अणुत्तरविमारणा ईसीप भार पूढवि परमाणुपोग्गलं दुपदेसियं खंध जाव अणतपदेसिय खंध ॥ " - Prajnapans : 30. 318. p. 531.
Similar Sutras occur in Bhagawati 14. 10; 18. 8.
J
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