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Samuyasára
Chapter - 10 this knowledge through canonical literature of various categories called, ungabūlyu. Thus the pathway for self-realization is chalked out and made a public property, so that any one who cares to scrupulously follow the path may do so and realize the self.
The sources of knowledge other than the above-angapravista and angabāhya-are unreliable and inadequate of the discovery of the ultimate truth as they may be vitiated by the limitations imposed by the senses and the intellect. Inevitably, they prescribe varying and conflicting concepts and courses which cannot all be true. The author of the present book, Ācārya Kundakunda, had, therefore, clarified at the beginning that the present work is the reiteration of what has been propounded by the śrutakevalī and not the original product of his own intellect. The basis of the pathway of selfrealization, thus, is the pure and the perfect knowledge, unobscured and uncorrupted by the impurities of attachment and aversion.
Earlier, again, on more than one occasion, we discussed various facets of the non-absolutist attitude of the Jains. In this chapter also, the law of anekāntavāda is highlighted again and again. For instance, verses 10.14 to 10.58 discuss, in detail, the reality from both empirical and transcendental aspects. To some extent, this may be found to be repetition of different hypotheses of psycho-physical relationship, from various points of view.
This long chapter-the longest in the book, containing 108 verses-deals with a number of topics and can be divided into several sections: . (a) Verses 10.1 to 10.13 comprise a sort of appendix (culikā) to the subject matter of the preceding chapter-final liberation/ emancipation with particular emphasis on the nature and function of pure knowledge.
(b) Verses 10.14 to 10.20 jibe at Juin heretics (śrumunubhāsas). Apparently about the time of Ācārya Kundakunda, some Jain thinkers and even ascetics must have developed leanings towards other philosophies-Sārnkhya in particular. The author refutes their views regarding creation.
(c) In verses 10.21 to 10.37 the author refutes the false and self-contradictory beliefs of Sāmkhya Darśana which is an
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