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APPENDIX II
substance directly as well as indirectly; and the possessor of omniscience knows all substances wholly and simultaneously; the possessor of Mati-Shrutajnana knows; indirectly (Paroksha) whereas the omniscient knows directly (Pratyaksha), only this much difference is there. And if the category be described to be the same in all respects, then it should be stated that as the omniscient (Kewali) knows indirectly (Paroksha) whereas the omniscient knows directly ramblelessly and simiultaneously the purposeless knowables, similarly, he (the true believer of fourth Gunasthana) too would know; but this is not so. Therefore, one should know the difference between direct and indirect (Pratyaksha and Paroksha).
In Ashta Sahasree also it is stated thus:स्याद्वाद केवलज्ञाने, सर्वतत्त्व प्रकाशने ।
भेद साक्षादसाक्षाच्च, हावस्त्वन्यतमं भवंत् ॥ 105 ॥
501
- ( अष्ट सहस्री, दश्मः परिच्छोदः )
Meaning: Syadwad, i.e., Shrutajnana (scriptural knowledge) and Kewal Jnana (omniscience) - both are the illuminators of all kinds of Tattvas (substances with their attributes and modifications). The speciality is only this much that Kewal Jnana (omniscience) is Pratyaksha (direct) and Shruta Jnana (scriptural knowledge) is Paroksha (indirect); but the substance remains the same, does not convert into the other.
Further, whatever you have written to be the differentia of Nishchaya-Samyaktva (real right belief) and Vyavahara Samyaktva (conventional right belief) is true but this much should be known that in the case of a true believer, the internal real right belief is always existent in conventional right belief and at other times too; it is always in active form.
Further, your question is that- "Some coreligionist has raised a query that if the true believer knows the soul directly (Pratyaksha) then why would he not know the Karma-Vargana (karmic matter) directly?
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The answer is that the soul is known directly by the Kewali (omniscient) only, whereas the Karma-Vargana is known by a clairvoyant also.
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