________________
Tattvārthasūtra
Urt874R
118211
[अन्यत् ] शेष तीन अर्थात् अवधिज्ञान, मन:पर्ययज्ञान और केवलज्ञान [81 ] & YHTUTI
The remaining (three) constitute direct (pratyakşa) knowledge (jñāna).
That which spreads or knows is the soul (akşa). That which manifests itself only in the soul on the destruction-cum-subsidence (kşayopaśama) or destruction (kşaya) of karmas, without the help of the senses (indriya), is direct (pratyakşa) knowledge. Now clairvoyant perception (avadhidarśana) and omniscient perception (kevaladarśana) also arise only in the soul. So these would also be included. No. Here the discussion is on 'knowledge', therefore, perception is excluded. Still, wrong (vibhanga) clairvoyance (avadhijñāna) arises only in the soul, that would be included. No, that is excluded as this is the section dealing with right knowledge. The term “right' is supplied and knowledge is distinguished by it. Wrong clairvoyance is excluded since it ascertains objects not as these really are, owing to the rise of wrong faith. It is not right knowledge. Now it is argued that knowledge arising from the operation of the senses is direct and that arising without the functioning of the senses is indirect. These definitions which are not open to disagreement must be accepted. It is improper to say so. If such a view be accepted, the Omniscient (āpta) would cease to have direct (pratykşa) knowledge. If knowledge arising from the operation of the senses be considered direct, there can be no direct knowledge in case of the Omniscient for he does not attain knowledge through the senses. If the Omniscient is considered to derive knowledge only through the senses, he would not remain ‘all-knowing'. If it is contended that he derives direct knowledge through the mind, that knowledge is certainly not
24
