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II. 3)
CHAPTER II
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and knowledge, constitue but one function with reference to one thing only, but merely assuming two different names because of the two standpoints of a thing-the general and the particular ?
While answering to these questions, the author first states a point about which there is likelihood to be no difference of opinion. After this he takes a controversial matter and states his point of view with reference to it.
It is a matter of common knowledge that five kinds of Jñāna (knowledge), and four kinds of Darsana (perception) have been enumerated in the Jaina metaphysics, Out of these five kinds of knowledge four excepting per. fect knowledge differ from perception in point of time. They are obviously, therefore, different from perception. From this statement which is universally accepted it follows as a matter of course that in the imperfect or Săvarana Upayoga the two upayogas-perception and knowledgeare mutually different. Not only that but these two take place at different times. But in the case of Nirāvarana Upayoga the author states his opinion as being different from that of the current Jaina tradition and says that in the case of Kevala-jñāna there is no difference in time as regards perception and knowledge. Not only that but from the point of view of Absolute or Kevala-jñāna perception and knowledge are one and the same. It follows from this, therefore, that the Upayoga of Nirāvarana Cetanā is quite different from that of Chãdmasthika Upayoga and that, in consequence, the former comprehends
1 See Tattwartha : 2.9.
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