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II. 10-14 ]
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that both absolute knowledge and perception appear simultaneously. But the Author holds that even the view of Sahavadin is not logical. The Author grants that the sahavadin cannot be blamed as the Kramavādin in advancing faulty argumetns as regards the appearance of knowledge and perception, but says that Sahavādiview which holds that absolute knowledge and perception are two separate functions, is wrong. The truth of the matter is that in the state of omniscience, there is only one function. 9.
In the following verses the Author charges his opponent with the following faults (in argument).
जइ सव्वं सायारं जाणइ एक्कसमएण सव्वष्णू । जुज्जइ सया वि एवं हवा सव्वं ग यागाइ ॥ १० ॥ वियत्त दंसणं अरणायारं ।
परिसुद्ध सायारं
य खीणावरणिज्जे जुज्जइ सुवियत्तमवियत्त ं ॥ ११ ॥ अट्टिं गायं च केवली एव भासइ सया वि । समयम्म हंदी वयणवियप्पो न संभवइ ॥ १२ ॥ अरणायं पासंतो अट्टिं च अरहा वियाणंतों । किं जाइ किं पासइ कह सव्वष्णु त्ति वा होइ ॥ १३ ॥ केवलरणारणमरणतं जहेव तह दंसणं पि पण्णत्त । सागारग्गहणाहि य शियमपरित्त अणागारं ॥ १४ ॥
CHAPTER II
( 10 ) If you say that the omniscient com - prehends in deeper details all physical things
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