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Verse 42
Acarya Samantabhadra'sAptamimalisa:
तत्त्वज्ञानं प्रमाणं ते युगपत्सर्वभासनम् । क्रमभावि च यज्ज्ञानं स्याद्वादनयसंस्कृतम् ॥ १०१ ॥
O Lord ! As per your teaching, that by which substances (souls and non-souls) are rightly known, or knowledge alone, is pramāņa (lit. the method of knowledge). Pramāņa is of two kinds: first, direct (pratyakşa) - omniscience (kevalajñāna) – which knows the whole range of objects of knowledge simultaneously, without gradation (akramabhāvī), and second, indirect (parokşa), which knows the objects of knowledge partially and in succession (kramabhāvī). Knowledge in succession features the doctrine of conditional predications - syādvāda, and ascertainment, without contradiction, of one particular state or mode of the object, called naya. स्याद्वादकेवलज्ञाने सर्वतत्त्वप्रकाशने । भेदः साक्षादसाक्षाच्च ह्यवस्त्वन्यतमं भवेत् ॥ १०५ ॥
Syādvāda, the doctrine of conditional predications, and kevalajñāna, omniscience, are both illuminators of the substances of reality. The difference between the two is that while kevalajñāna illumines directly, syādvāda illumines indirectly. Anything which is not illuminated or expressed by the two is not a substance of reality and hence a non-substance (avastu).
Jain, Vijay K. (2016), "Acārya Samantabhadra's Āptamīmāmsā”, p. 156, 163.
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