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THE INITIATION AND OMNISCIENCE OF AJITA
INI
an Arhat. The speech of the Arhats is authority originating from a faultless source, perfect with its aspects 222 and means of acquiring knowledge,228 unobstructed by priority and posteriority, not to be refuted by other doctrines even though very powerful, the ocean to the rivers of the many divisions--Angas, Upāngas, Prakirņas, etc.,224 adorned with the Sri of sovereignty over subjects in the form of many supernatural powers, very difficult to grasp by those who are not fit for emancipation, and very easy to grasp by those capable of emancipation; to be highly praised constantly by men and gods because of the Angas. When one has resorted to this ājñā and with the addition of the law of Syādvāda has firm faith in objects as perishable and imperishable in accordance with substance and modification and as having a real form in reference to their own form and having an unreal form in reference to other forms, 225 that meditation is called ājñāvicaya.
There are difficulties (apāya) by the thousand of those by whom the path of the Jinas is untouched, to whom the Supreme Lord is unknown, and by whom the future is unconsidered. What impure acts have not been committed by the soul subjected to the intense darkness of deceit and delusion? Or what calamity has not been experienced ?
Whatever pain I suffered among hell-inhabitants, animals, and humans, 220 this is negligence of myself alone,
228 445. Naya. See T. 1. 34 ff. and Jhaveri, P.J.P., pp. 49 ff.
228 445. Pramāpa. There are 2 kinds of pramāņa in this sense: paroksa, indirect, i.e., it depends on other things, and pratyakşa, direct. This kind of pramāņa consists of the 5 kinds of knowledge. Mati and śruta are parokşa; avadhi, manaḥparyāya, and kevala are pratyakşa. See T. 1. 10 ff.
224 446. Chedasūtras, Sūtras, and Mülasūtras constitute the 'etc.' See I, n. 250.
226 449. The illustration given me was that a pot was real as a pot, unreal as a piece of cloth.
226 452. In these forms.
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