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MOKSHA MARG PRAKASHAK
him to be totally censurable; and some Jiva might have been praised in comparison to some other Jiva of lower status; there one should not know to be fully praiseworthy, but should know his meritsdemerits appropriately.
Similarly, one should understand the meaning of various preachings from the viewpoint from which they have been described.
Further, in the Shastras, at some places, one particular word is used in one sense and at other place in another sense; by identifying the topic, one should understand its possible meaning. For example, the Samyag darshan (right belief) has been described in liberation path; there the meaning of the word Darshan is faith and in the description of Upayoga the meaning of the word Darshan is perception of the general nature of the substance and in the description of senses, the meaning of the word Darshan is only to see through the eyes. And in the description about the measure (magnitude) etc. of the substances the meaning of Sukshma (subtle) and Bādar (gross) is to be understood as that which has smaller magnitude is called Sukshma (subtle) and that which has bigger magnitude is called Bädar (gross). And in the description of matter-molecules, etc. that which may not be perceivable by senses is called Sukshma and that which is perceivable by senses is called Badar. In the context of the description of Jivas (embodied beings) etc. that which automatically does not get obstructed without the instrumentality of supernatural power, etc. is called Sukshma (subtle-bodied Jiva) and that which gets obstructed is called Badar (gross-bodied Jiva). In the description of cloths, etc., the thin (not coarse) means Sukshma (fine) and thick (coarse) means Bādar (not fine).
Further, the meaning of word Pratyaksha (direct knowledge) in worldly affairs is knowing directly through senses; in the divisions of Pramana (comprehensive knowledge) clear discernment is called Pratyaksha; with reference to self-realisation, etc., the state of being stationary of one's Upayoga in the self-soul is called Pratyaksha. Further for example, the misbeliever is said to be devoid of knowledge. So here one should not understand the total absence of knowledge; the absence of knowledge is stated from the viewpoint of true knowledge. For example, with reference to celestial beings
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