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CHAPTER X
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to its dravya-bhāva, it is eternal. The manifestation is accordingly of these two kinds according to different view points.
तत्त्वज्ञानं प्रमाणं ते युगपत् सर्वभासनम्। क्रमभावि च यज्ज्ञानं स्याद्वादनयसंस्कृतम् ॥101॥ tattvajñānaṁ pramāṇam te yugapat sarvabhāsanam, kramabhāvi cha yaj-jñānam syādvāda-naya
saṁskrtam.
101. The knowledge of realities and pramāņa at once illuminates every object. The knowledge which is derived gradually is purified by naya of Syādvāda.
COMMENTARY Upto this, the subject of prameya (knowable) has been treated. Now pramāṇa is established.
One who has thrown aside all karmas, which obscure knowledge and faith (āvaraṇīya), which obstruct (antarāya) and which infatuate (mohaniya), reaches the summit of all things knowable?. “Here then the innate nature of self is knowledge; and knowledge is nothing less than the things knowable. So then the self owing to its pure exertion, reaches the self, which in innate nature consists of knowledge, which knowledge again, pervades everything that is knowable.”3
"This omniscience is supersensuous; therein the apprehension of the objectivity takes place directly by the soul without the aid of sense-organs; there are no sensational stages, but the apprehension is sudden and simultaneous; it is endowed with the potencies of all the senses together as it were; and there is nothing that is 1. “शक्तेः प्रादुर्भावापेक्षया सादित्वम्। ततः शक्तिय॑क्तिश्च स्यात्सादिः, स्यादनादि
f arfars: 1" Astasahasri. 2. Pravachana-sāra, B. Faddegon, I. 15. 3. Ibid, p. 9.
