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(1893) The sense-organs, being corporeal, etc. cannot be cognisers, like jar. They are the doors to cognition, the soul is the cogniser.
(1894) Because there is memory even when they are not functioning and because there is no cognition even when they are functioning, the knower is different from the sense-organs, as the cogniser is different from the five windows.
(1895) The soul which is without the sense-organs (as instruments or aids) sees much more on account of the removal of all obstruction, like a cogniser who is outside the house.
(1896) (Sensuous perception) is not perception since by one attribute (as the cause) there is cognition of only that attribute of the thing, as only non-eternality is established of the jar by its artificiality. (There is not a comprehensive or full knowledge of the thing).
(1897) Or (it is not perception) because it is caused by memory of the relation cognised earlier, as (the knowledge of) fire arises from smoke; or because it arises on account of another instrument; sense-organs are the instruments of the knowing organ (akṣa i.e. jiva).
(1898) As in the case of a person who has not pure and perfect knowledge, intuition of mental modes and visual intuition, all knowledge is but inference, and as that is there with respect to the existence of hellish beings, therefore they (hellish beings) exist.
(1899-1900) There must certainly be some who are the enjoyers of the fruit of very great sin, because that too is karman like the rest. They are regarded as (i.e. called) hellish beings. If it be thought
that those lower creatures and human beings who are very miserable, they (should be) regarded as naraka (hellish beings), it is not so since that pain or misery is not comparable to the very great happiness of the gods.
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