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Niyamasara
परोक्षदृष्टि का वर्णन
The nature of indirect perception -
पुव्वुत्तसयलदव्वं णाणागुणपज्जएण संजुत्तं ।
जो ण य पेच्छइ सम्मं परोक्खदिट्ठी हवे तस्स ॥१६८॥
नाना गुणों और पर्यायों से संयुक्त पूर्वोक्त समस्त द्रव्यों को जो सम्यक् प्रकार से नहीं देखता है उसे परोक्षदृष्टि है।
That which does not see clearly all substances with their various qualities (guna) and modes (paryaya), is indirect (parokṣa) perception.
EXPLANATORY NOTE
As mentioned in the previous gāthā, the direct (pratyakṣa) and senseindependent (atīndriya) knowledge (jñāna) sees (knows) all substances - material (mūrta) and non-material (amūrta), animate (cetana) and inanimate (acetana), self and others. The Scripture expounds that in its natural-mode (svabhava-paryaya), the substance (dravya) undergoes six steps of infinitesimal changes of rhythmic rise (vrddhi) and fall (hāni) - increase and decrease called 'satgunahänivṛddhi'. It is the basic mode - artha-paryaya - of the substance, not dependent on other substances. The mode (paryaya), without vibration, of a substance attained on annihilation of a particular quality, and on origination of another quality is its modification (pariņāma). The modifications (pariņāma) of the soul (jiva) are anger (krodha), etc. The modifications (pariņāma) of matter (pudgala) are colour, etc. Modifications (pariņāma) also take place in the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa) and the time (kāla). The modifications (pariņāma) are due to the rhythmic rise and fall - saṭgunahānivṛddhi in their 'avibhāgapraticcheda' as all these substances have intrinsic 'agurulaghuguna'.
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नियमसार
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