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SANMATI-TARKA
[ 11. 19
a contrary way, the best course is to interpret the Šāstra in a way which will not be contrary to the proofs or evidence adduced. In the present case the view of oneness is conclusively proved by several proofs. A wise man, therefore, ought to interpret the Sūtras in such a way that they will not go against the established view. Those Sūtras in which is stated the difference between knowledge and perception, should be considered or regarded as quoting the view of Kaņāda or some such non-Jaina view. These non-Jaina works.accept the succession of knowledge with regard to a person who is not a Kevalin. The Jaina Sūtras obviously follow this non-Jaina view in that limited field. In the Sūtra "Jam Samayam Jāņai” therefore, the word Kevalin should not be interpreted as omniscient (Sarvajña) but one with absolute Śruta knowladge or Avadhi or Manāḥparyāya. "In the case of these three kinds of absolute knowledge it is to be supposed that at the time of knowledge there is no perception and that at the time of perception, there is no knowledge. 18
In the following verse, the author removes all the doubts as regards his own view:
जेण मणोविसयगयाण दंसणं णत्थि दव्वजायाण। तो मणपज्जवणाणं णियमा णाणं तु णिट्ठि॥ १९ ॥
In as much as there is no Perception (Darsana) of substance that is the object of Manah
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