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II. 16, 17 ]
CHAPTER II
[.81
· It is, therefore, quite clear that a Kevalin is said to be omniscient etc., not merely because he has the capacity of absolute knowledge, perception etc, but because be actually functions the power-utilizes the power. 15
In the following verse the author explains the illustration given in the preceding verse. and establishes finally his owri views :
पएणवणिज्जा भावा समत्तसुयणाणदसणा विसओ।
ओहिमणपजवाण उ अण्णोण्णविलक्खणा विसओ॥१६॥ तम्हा चउविभागो जुन्जइ ण उणाणदसणजिणाणं । EHUTATU TAHRER AT FET II po il
(16) That kind of knowledge, which is called Sruta i.e, heard or studied, deals with things that can be stated or mentioned by means of words. While the provinces of Avadhi and Manaḥparyāya kinds of knowledge are things altogether distinct and different in each kind. All these things are limited and may yield to some sort of classification or division.
(17) But in the case of knowledge, and perception of a Kevalin unlike the four kinds of knowledge no division is possible. For that knowledge and perception are absolute, perfect, endless and imperishable.
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