Reality English Translation of Sarvarthasiddhi

SR No.: 001197
Original Sutra Author: N/A
Author: S A Jain
Publisher: Jwalamalini Trust Chennai
Publication Year: 1992
Total Pages: 334
Language: English
Classification: Book_English, Philosophy, Tattvartha Sutra, Tattvartha Sutra, & Tattvarth
File Size: 20 MB

Page 67

THE TYPES OF KNOWLEDGE THAT CAN CO-EXIST
39
30. From one up to four kinds of knowledge can be possessed simultaneously by a single soul.
Eka denotes number. Adi means beginning. Ekādi means beginning with one. Bhājyāni means can be possessed. Simultaneously by one soul or living being. Up to how many ? : Up to four. In any one particular soul there can exist simultaneously from one up to four kinds of knowledge. That is, one can possess either one or two or three or four of these just described or expounded, but not above four. For instance one is omniscience. And the other kinds of knowledge arising from destruction-cum-subsidence do not subsist simultaneously along with omniscience attained on the total destruction of the veil". The two that can subsist simultaneously in the same person are sensory knowledge and scriptural knowledge. The three are sensory knowledge, scriptural knowledge and clairvoyance or telepathy. Sensory knowledge, scriptural knowledge, clairvoyance and telepathy are the four that can subsist simultaneously in a single soul. All the five kinds of knowledge cannot subsist together, as omniscienco stands alone by itself without any assistance.
Are all these called by the name of knowledge alone or by any other also ? मतिश्रुतावधयो विपर्ययश्च
1 38.1.1 Matiśrutāvadhayo viparyayaśca (31) 31. Sensory knowledge, scriptural knowledge and clairvoyance may also be erroneous knowledge.
Viparyaya means false. How is it? It is because this is the section of right knowledge. Ca means also, that is wrong as well as right. Why are these wrong? These are wrong because these co-exist in the soul with wrong belief. It is similar to the milk kept in a bitter gourd. Now the taste of the milk becomes different on account of the defect of the receptacle in which it is kept. But there is no error in the ascertainment of objects by wrong sensory knowledge etc.
1 In fact, in the presence of this one, which is perfect knowledge, there is no need for the other kinds of imperfect knowledge.