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अध्याय-१
word ‘kusala', derived from the 'cutting of grass', by common currency it means hale and hearty. What is that particular kind of knowledge? The answer is given in the sūtra: 'scriptural knowledge (śrutajñāna) is preceded by sensory knowledge (matijñāna)'. This fulfils the validity of scriptural knowledge. The word 'purva' in the sūtra also refers to the instrumental cause or just the cause. Sensory knowledge (matijñāna) has already been described. ‘Matipūrvam' means having sensory knowledge as its instrumental cause. A doubt is raised that if scriptural knowledge is caused by sensory knowledge, it would become sensory knowledge. For in the world we see that the effect is like the cause. No, this is not invariably so. Though the pitcher is made by the stick and the wheel, it is not of the nature of the stick and the wheel. Moreover, scriptural knowledge may not arise even in the presence of sensory knowledge. Even in the presence of sensory knowledge and availability of the external causes of scriptural knowledge, the one whose powerful karmic veil of scriptural knowledge is in operation, scriptural knowledge does not arise. But when there is destruction-cum-subsidence (kşayopaśama) of the karmic veil to a high degree, then scriptural knowledge arises. Hence, sensory knowledge is merely an instrumental cause and not the sufficient cause of scriptural knowledge. Now scriptural knowledge (śrutajñāna) is considered beginningless and endless. If it be preceded by sensory knowledge, that proposition falls to the ground. For that which has a beginning has an end. Moreover, it would lose its authority if it is created by man. But such a view is untenable. From the general point of view of substance, etc., it is considered beginningless and endless. It has not been invented by someone at some time in some manner with great effort. But, from the particular point of view, it has a beginning and an end. So it is said to be preceded by sensory knowledge. For instance, the sprout presupposes the seed, but from the point of view of the series it is beginningless and endless. Further, authority does not consist in its not being created by man. For in that case even the teachings on theft, etc., whose author's name is forgotten, would become authoritative. What is wrong if direct
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