________________
II. 21, 22 ) CHAPTER II
[ 87 “This is a jar is knowledge, in the same manner, definite and indefinite apprehension is the differentiating factor between Absolute knowledge and Absolute perception.
(22) Perception necessarily precedes knowledge but knowledge never precedes perception. It can, therefore, be definitely asserted that, in a Kevalin, knowledge and perception are not different from each other.
There is a third party man who regards knowledge and perception as identical, but gives another illustration to prove his point, which the Siddhāntin does not approve of. He, therefore, introduces this view of the third party in order to refute the illustration :--
This is what tbe third party says :
The function of Mati is only one but its preliminary stage namely that of Avagraha (indistinct) is nothing but Dars ina and the next or final stage such as that of appre. hending the thing fully is called Jñāna In other words the same Mati function in its lengthy process is named two-fold. In its primary stage when the object is indistinctly apprehended, it is called Mati Darśana and in its latter stage owing to the distinct apprehension of objects it is : called Mati Jñana In exactly the same manner Absolute knowledge is fundamentally one, but owing to the differ.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
