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390
Reals in the Jaina Metaphysics
of objects the knower cannot be said to have attained omniscience. This perfect and clearest possible knowledge about all the things of the universe has been called the '90134' knowledge, by the Buddhist thinkers. According to them, the 'Fath' is due to a direct perception, which is peculiar to sages, 'TifTicT&T'. The ordinary knowledge about objects which we get through the Pramāņa’s or empiric sources of knowledge is Tref' and to contemplate the arei' again and again is 'भूतार्थभावना'. As a result of the 'भूतार्थभावना' the knowledge of its object comes to be clearer and clearer. The 'भूतार्थभावना' has various stages, - the 'भूतार्थभावनाप्रकर्ष' but these do not yield the full and the perfect knowledge about things, until the last stage '971970fra' is reached. From the 'HTT10947' is evolved a direct apprehension about objects in the mind of the sage, which is called
TlfTicter', the perception of a sage. marefutanaria योगिज्ञानं चेति।'
(Farufars:, Teth afraza:) The three forms of perception viz:-sense-perception 'इन्द्रियज्ञान', internal perception 'मानसप्रत्यक्ष', or self-perception
FaqjaGa' cannot yield omniscience; neither can inference '377 ra' yield it. For, all these modes of cognition are imperfect and indistinct. The fourth mode of perception, according to the Buddhists, is the 'TITECT' which we have just noticed. The '
True' yields omniscience. It should be noticed, however, that even the perceptual stage, penultimate to the offit43491',—the tarefaq oqra' does not give perfect and the clearest possible knowledge about objects. It is said that the knowledge obtained at this is like the knowledge of a thing seen through a thin, transparent substance.
'अभ्रकव्यवहितमिव यदा भाव्यमानं वस्तु पश्यति, सा प्रकर्षपर्यन्तावस्था।'
न्यायबिन्दु टीका। The object when seen in 'alforce' is like a small fruit named Amalaka in one's hand, perceived in the perfect and the clearest possible manner.
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