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Bhagavai 5:7:191-198
reason itself. The person who knows the reason becomes identical with the reason when he adduces the reason. So he is called reason.
Siddhasena Divākara has distinguished two kinds of objects of knowledge on the basis of two varieties of knowledge-objects known by reasoning and objects known independently of reasoning. 4 A reason is adduced in order to know a parokşa (indirectly known) object, so such object is called an object known by reasoning, An object directly known or known by the statement of an authentic source is called an 'object known independently of any reason'.
The sūtras that one knows the reason', and 'one knows through the reason' are with reference to the person of the enlightened world-view'.
(i) A person, with the enlightened world-view, knows the cause along with its effect it-self.
(ii) He knows and sees the object knowable by reason by means of reason.
(iii) A person, with deluded world-view, knows and sees the effect, but does not know and see its cause.
(iv) He does not know and see the object knowable by reason by means of reason.
(v) The omniscient person knows and sees the object not knowable by reason. He knows and sees the ahetuka parinamana i.e. natural transformation.
(vi) He knows and sees by ahetu, i.e. independently of reasoning, which means omniscience.
(vii) The veiled person can not know and see the objects that are not known by reason through his knowledge attained through annihilation-cum-suppression of jñānāvaranīya karma.
(viii) He does not know and see the object by means of omniscience, i.e. ahetu.
Death is of two kinds- 1. death that occurs on account of some cause and 2. death that occurs without a cause. In the Thānam, seven causes of death, viz., adhyavasāna (primal drives) etc. have been pointed out. Here the effect of the cause has also been designated as cause by metaphorically identifying the cause with the effect.
In the Samavão, seventeen varieties of death have been mentioned which include the death of a veiled as well as unveiled person. Among them there is no mention of ajñānamarana. In the Bhagavatī, Mālārādhanā® and Uttarādhyayana Niryuktio also there is no mention of such death among the classification of death.
In the present dialogue, ajñanamarana should mean the death due to intensity of emotions like attachment and hatred. So the ajñānamarana has been said to be sahetuka. The death of a veiled person may be sahetuka as well as ahetuka. In the omniscient, there are no emotions of attachment and hatred, so their death is ahetuka.
In the Sūtra under discussion, five kinds of hetu and ahetu have been mentioned. Among them four are related to knowledge and the fifth to 'death'. The meaning of
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