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Bhagavai 5:7:191-198
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“knows and sees" is clear, but the meanings of budhyate and abhisamāgacchati need clarifications. The expression budhyate refers to bodhi (enlightenment) which is related to knowledge, right world-view and conduct. 0
The world abhisamāgucchati is related to attainment and contentment. After attaining enlightenment, the veiled person acquires the hetu, and attains the results viz., hāna (avoidance), upādanā (aceptance) and mādhyastha (neutrality). The omniscient comprehends ahetu and attains the pure neutrality.
The implication of the present dialogue is: substances are of two kinds: corporeal and non-corporeal. The corporeal substance is known by reasoning. The non-corporeal substance can not be known by reasoning. It is known and seen by omniscient independently of reasoning. By the term hetu in the accusative case, two varieties of substances are indicated. By the word hetu in the instrumental case two varieties of knowledge are indicated. See-Thānam, 7.75-82; see also notes on them, pp.623,624.
(A note by English Translators--In the above exposition of meaning of hetu as a term of logic, we have strictly followed the Vrtti. The author of the Vrtti however is not pleased with his own exposition and he invokes the exposition of the topic by Acāryas superior to himself and more familiar with the Agamas. In fact, the sudden introduction of a logical term appears strange. The reference to death in the Sūtra is enigmatic. It perhaps refers to the discipline of ārādhanā and its opposite virādhanā. All these points lead us to interpret hetu as hetu (cause) of worldly existence, the āśrvas, specifically ārambha and parigraha. In the Ayāro (3.78), we find samjoga which is equivalent of aśrava as a cause of dukkha.
In the present Sūtras, what appears to be most plausible is the interpretation of the word hetu as the root cause of dukkha.
The opposite of hetu is ahetu i.e. an aśrava or absence of ārambha and parigraha which may be identified with kaivalya. A kevali is so called because there is absolute absence of ārambha and parigraha and at the 14th stage, he is a kevalī who is free from all āśravas.
The kevali knows, sees, etc. He is absolutely free from ārambha and parigraha. In that sense, he knows that he is ahetu. This can be compared with the Buddhist conception of bodhi as-kṣayānutpādu-jñāne bodhi—“Bodhi consists in two knowledge, viz., that one's āśravas have been destroyed (kşaya-jñāna), and also that the āśravas will never arise again. In this respect, the kaivalya of Jainism comes very near to this concept of bodhi in Buddhism).
1. Bha. Vp. 5.191-hetum sādhyāvinābhūtam sādhyaniscayārtham. 2. Vaiśesika Sūtra 9.2.4.--heturapadeso limgam pramānam karanamityanarthāntaram. 3. Bha. Vp. 5.191-iha hetuşu varttamānah puruso hetureva tadupayogänyatvād. 4. Samatti. 3.43—
duviho dhammāvāo aheuvão ya heuvão ya !
tattha u ahcuvão bhaviyā'bhaviyadao bhāvā Il 5. Thāṇam, 7.72-sattavidhe aubhede pannatte, tam jaha
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