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II. 5-8 )
CHAPTER II
[ 73
time, unbampered consciousness brings to light as a matter of course, both knowledge and perception at the same time.
(2) As when all the Karmas obstructing knowledge are removed, in the case of Kevalin (omniscient) his Mati-jñāna and Sruta-jñana and others are not different from absolute knowledge in the same manner, when the Karama obstructing perception is removed in the case of a Kevalin- it is not proper to say that even His perception appears at a time different from that of knowledge.
(3) In the holy scriptures it is said that both Absolute knowledge and Absolute perception have beginning but no end. Now according to Kramavāda both these will have beginning as well as end. For according to Kramavāda, Absolute perception is not present at the time of Absolute knowledge and Absolute knowledge is not present at the time of Absolute perception. The Kramavāda, therefore, obviously goes against the scriptores. This is what the scriptures say? :
Question :-Divine Lord! Is there any duration, period as regards Absolute knower (Kevala Jñani) ?
Answer :-Oh Gautama - Absolute knower even though has beginning, is imperishable, endless. 5-8
In the following verse the Siddhāntavādi (author) first questions his opponent and then introduces his own viewpoint:
i
al ! Fifag
3qwafag"
i "inauidt o -Prajndpapà : 18. 241. p. 389.
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