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MOKSHA MARG PRAKASHAK
be present upto the tenth Gunasthana. There, the statement of such dispositions, which is known by self and by others, should be known from general (gross) point of view and the statement of such dispositions, which even himself does not know and only the omniscient knows, should be known from minute (specific) point of view. In Charanñuyoga (ethics) etc. the prominence is that of general (gross form of) statement and in Karananuyoga (aetiology) the prominence is that of specific (minute) statement. One should know such difference elsewhere also.
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Thus, one should know the differentia of Nirvikalpa Anubhava (rambleless self-realisation).
Further, you have written three examples and a question based on them. But the example is not applicable in all respects: The example specifies one particular purpose, so here the second-day moon, water drop and a particle of fire (an ember) - these are parts only, and the full moon of plenilunar day, the ocean and fire-pit - these are complete forms. Similarly, in the fourth Gunasthana, the attributes of soul like knowledge, etc. have manifested partially; in the thirteenth Gunasthana (in Arhanta state) the attributes of soul like knowledge, etc. are fully mainfested. And from quality point of view, the class of examples is one and the same. Similarly, from the quality point of view, the category of attributes manifested in the state of vowless right believer and those manifested in the thirteenth Gunasthana is one and the same.
Further, your question was that - "If the class is one, then even the true believer of fourth Gunasthana might be knowing the soul directly as the omniscient (Kewali) knows directly all the knowables?
Answer: One category is not from the point of view of directness, but it is from the point of view of Samyag-jnana - right knowledge. The true believer of fourth Gunasthana possesses right knowledge of the form of Mati & Shruta-jnana whereas in the thirteenth Gunasthana the right knowledge is of the form of omniscience. Further, the difference between "Partial" and "Full" is only this much that the possessor of Mati-Shruta jnāna (true sensory & scriptural knowledge) knows somewhat successively, one after the other, the immaterial substance indirectly and even the material
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