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Niyamasāra
नियमसार
come within the purview of omniscience (kevalajñāna). The fact that omniscience (kevalajñāna) encompasses all substances (dravya) and all modes (paryāya) highlights its boundless virtue.
मतिश्रुतावधयो विपर्ययश्च ॥१-३१॥ मति, श्रुत और अवधि - ये तीन ज्ञान विपर्यय भी होते हैं।
These three kinds of knowledge - sensory (mati), scriptural (śruta), and clairvoyance (avadhi) - are erroneous also.
Viparyaya’ means 'erroneous'. 'Ca’means “also', that is, right as well as erroneous. Sensory knowledge, scriptural knowledge and clairvoyance may be right as well as erroneous. Why are these erroneous? These are erroneous because these co-exist in the soul with wrong belief (mithyādarśana). It is similar to the milk kept in a bitter gourd; the taste of the milk becomes bitter on account of the defect of the receptacle. But even with wrong belief (mithyādarśana), there should be no error in the ascertainment of objects by sensory knowledge, etc. For instance, just as the person of right faith perceives form, colour, and so on, so does the person of wrong faith. Just as the person of right faith ascertains form, colour, etc., through scriptural knowledge and represents these accordingly, so does the person of wrong faith. And just as the person of right faith ascertains matter through clairvoyance, so does the person of wrong faith through his clairvoyance. The next sūtra responds to the doubt raised.
सदसतोरविशेषाद्यदृच्छोपलब्धेरुन्मत्तवत् ॥१-३२॥
अपनी इच्छा से चाहे जैसा ग्रहण करने के कारण विद्यमान और अविद्यमान पदार्थों का भेदरूप ज्ञान (यथार्थ विवेक) न होने से पागल के ज्ञान की भाँति मिथ्यादृष्टि का ज्ञान विपरीत अर्थात् मिथ्याज्ञान ही होता है।
Owing to lack of discernment between the real (sat – that exists)
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