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SANMATI-TARKA
[ II. 15 भएणइ जह चउणाणी जुज्जइ णियमा तहेव एवं पि। भएणइ ण पंचणाणी जहेव अरहा तहेयं पि ॥ १५ ॥
Kramāvadi says --As it is in the case of a person who is said to possess four kinds of knowledge so also it is the case here. To this the Author says : -As the omniscient can not be said to be the possessor of five fold knowledge so also it is the case here.
This is what Kramavādi says:-Take a man who is stillin an imperfect state, that is to say, has his knowledge obstructed but is a possessor of four kinds of knowledge. He deals with his functions of knowledge by turns, still as the capacity of his knowledge is ever present, he is said to have knowledge having beginning but no end, to have eternal knowledge, to have a distinct knowledge to speak about things known and perceived ; to be both the knower and perceiver. Similarly a Kevali though dealing with his functions of knowledge in succession may be said, on account of his having the potentiality of Absolute knowedge and perception, to have limitless knowledge, perception etc. The analogy being perfect Kramavādi cannot be said to be at fault,
The following is the rejoinder of Author to this :-- Having mere potentiality is no sufficient argument. If we regard mere potentiality as good as actual working of the power, how is it that an Arihanta is not said to be a possessor of five types of knowledge, Pañca-Jñāni ?
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