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SANMATI-TARKA
[ II, 16, 17
It is already said in the sixth verse that if absolute knowledge and perception are regarded as having succession on the analogy of Mati, A vadbi and other kinds of knowledge-it would follow that Absolute knowledge deals only with the particulars of things while Absolute perception deals only with the generality of things, This would mean that both Absolute knowledge and perception are imperfect and partial. Now whatever is imperfect or partial can never be persent, just as Mati and Avadhi and others in a Kevala state where the obstructions are completely removed.
By the above illustration or analogy of Mati and others the Absolute kuowledge which occars successively is proved to be open to the charge of imperfection The analogy of Mati and others is more clearly explained in the present verse. The province of Mati and Sruta kinds of knowledge is those things that can be stated, spoken or decided For both these kinds of knowledge deal with things, having limited attributes. Now Avadbi knowledge deals with Pudgala (atoms) only and the province of Manaḥparyāya is merely the mind-atoms
It is clear, therefore, that all these four kinds of knowledge working always in succession bave their province quite limited.
Moreover, owing to suppression or annihilation of obstruction as well as owing to imperfection, there can be mutual distinction between these foor kinds of knowledge But there cannot be any kind of internal difference between Absolute knowledge or Absolute perception
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