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Verse 101
predications. Thus the doctrine is the direct result of the strong awareness of the complexity of the object of knowledge and the limitations of human apprehension and expression.
Pramāņa is the comprehensive view; naya is the partial view. Ācārya Kundakunda’s Pravacanasāra:
जादं सयं समत्तं णाणमणंतत्थवित्थडं विमलं । रहियं तु ओग्गहादिहिं सुहं ति एगंतियं भणियं ॥१-५९॥ That self-born, perfect and pure knowledge which spreads over infinite things and which is free from the stages of perception such as apprehension and speculation is called the real happinessl.
Upadhye, A.N. (1935), “Śrī Kundakundācārya's Pravacanasāra”, p. 76. While the self-born, direct knowledge (or omniscience) is utterly pure and free from stages, the sensory knowledge (matijñāna) has four stages as mentioned in the following sutra. Ācārya Umāsvāmi's Tattvārthasūtra:
3TATE ETSGITERUIT: 118-8411 (The four divisions of sensory knowledge are) apprehension (sensation), speculation, perceptual judgement, and retention.
Jain, S.A. (1960), “Reality : English Translation of
Shri Pūjyapāda's Sarvārthasiddhi”, p. 23.
1. Ignorance, the result of knowledge-obscuring karmas, is misery in
this world. Real happiness consists in destroying the karmas and attaining omniscience, the very nature of the self.
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