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CHAPTER-VII
types of Pramana-jnan (comprehensive knowledge). Or the sermon states like this and if it is not believed to be like that then it would be otherwise. So, among these alternatives which reasoning has more weight and which has less weight? Whichever appears to have more weight should be taken to be true. And if the truth seems to be otherwise than what is sermonised or if there remains some doubt or ascertainment is difficult, then he should consult the specialists and ponder over the answer received. In this manner, only one should raise questions and ponder over answers till ascertainment is not reached. Alternatively, one should discuss with coreligionists possessing similar knowledge through the process of questions and answers, convey his own understanding to them, get their response and ponder over it. And one should ponder over in solitude whatever conclusion is drawn in the question-answer process. In this manner, one should continue making efforts till he is not able to grasp the gist in his inner-self in accordance with true sermons.
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If Jaina's sermons appear to be contrary to imaginary Tattvas sermonised in other non-Jaina scriptures or there remains some doubt about the Tattvas, then also one should continue making efforts in the aforesaid manner.
On making efforts in this way, such decision is reached-"I too am convinced that the truth is as preached in Jina's sermons"- because the omniscient Jina cannot be wrong preacher.
Here someone may say- "If Jinadeva is not a wrong preacher, then one should believe his sermons to be true; why should one verify them?"
Answer: Without verification, this type of understanding is possible that whatever Jinadeva has preached is true, but the true sense cannot be grasped by him. And without grasping the true sense, the faultless pure belief cannot be evolved, because if one's faith in truth is based simply on someone's statement only then his faith may change also by listening to the statement of someone else. Therefore, from the viewpoint of strength of conviction, the belief based on mere statement is just like no faith. Further, if the real sense of a thing is grasped, then one does not deviate from it in spite of several contrary reasonings; therefore, the conviction based on the basis of the grasping of the true sense is only the true belief.
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