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THE SACRED BOOKS OF TIIE JAINAS.
Gahanam salomam naman siyáramaneyabheyam cha (42.)
Pada pâtha.-Aeriaaligachafa for Samsava vimbavibblama-vivajjiram freed from Samsaya (Doubt),Viinolhi (IPerversity) and Vibbhramn/Indefini nees). सायारम् Sayaram, detailed. अप्पपरसरुवस्म Aprapariustruvansa, of the real nature of ego and non-ego. Cahanam, cognition. ** Sammam Nanam Samyak Jõâna or Perfect knowledge Cha, and. waitu nevabheram of many varieties.
___42. Samyak Jiann (IPerfect Knowledge) is the detailed cognition of the real nature of the ego) and nonego, is freed from Samsaya (Doubt), l'imulia (Perversity) and Vibhrama (Inclefiniteness), and is of many varieties.
COMMENTARY.
Correct knowledge, according to Jaina Nyayat philosophy must be free from the Samiropa (1.4., fallacies. This Samáropa is said to be of three kinds, Viparyayıl or l'imola (Perversityi, Samsaya (Doubt) and Analhyaava ur Vibhrama (Indefinitoncess.) The cognition of an object as something which is quite the contrary of its real self, is known as Viparyaya or Vimoha. For example, if we think nacre to be silver, we have a knowledge vitiated by Viparyaya or Viroha (Perversity: * Samsaya consists of doubt when our mind sways between this or that, without being able to assert the true nature of suyibing. For example, when we see a certain object from a distance and are umable to say whether it is a man or a post, we have an instance of Samsaya
* “अतस्मिस्तदत्यवसायः समारोपः।"
[प्रमाणनयतत्त्वालोकालङ्कारः १।७।] + “स विपर्ययसंशयानध्यवसायभेदात् त्रेधा ॥"
. [प्रमाणनयतत्त्वालोकालङ्कारः १ । ८ ] + “विपरीतैककोटिनिष्टकूनं विपर्ययः ।" "यथा शुक्तिकायामिदं रजतमिति ।"
- [प्रमाणनयतत्वालोकालङ्कारः । १ । ९ । १० । ] "विपरीतैककोटिनिश्चया विपर्ययः । यथा शुक्तिकायामिदं रजतमिति ज्ञानम् । अत्रापि सादृश्यादिनिमित्तवशात् शुक्तिविपरीते रजते निश्चयः।"
[न्यायदीपिका] 'अतस्मिंस्तदेवेति विपर्ययः।" [प्रमागाणीमांसा ।१।१।७।]
