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MISCELLANEOUS
efficacy, it being undertaken with due regard to the competence of the listener concerned.
Note: In Jaina mythology pratiharya is the technical name for those tokens of honour which the deities are supposed to offer to a Tirthankara.
केचित् तु योगिनोऽप्येतदित्थं नेच्छन्ति केवलम् ।
अन्ये तु मुक्त्यवस्थायां सहकारिवियोगतः || ४२७॥
kecit tu yogino'py etad ittham necchanti kevalam anye tu muklyavasthāyām sahakariviyogataḥ ||427||
Even some authorities on Yoga (e.g. certain Buddhists) are of the view that omniscience thus described is an impossibility, while others (e. g. the Sankhyas) maintain that omniscience is impossible in the state of mokşa inasmuch as the accessory cause of it (i. e. of omniscience) is then absent.
चैतन्यमात्मनो रूपं न च तज्ज्ञानतः पृथक् ।
युक्तितो युज्यतेऽन्ये तु ततः केवलमाश्रिताः ॥ ४२८ ॥
caitanyam atmano rūpaṁ na ca lajjñānataḥ pṛthak | yuktito yujyate'nye tu tataḥ kevalam āśritaḥ ||428||
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Still others (e. g. the Jainas) endorse the possibility of omniscience (before as well as after the attainment of moksa) because they argue that consciousness constitutes the essential nature of soul while it does not seem logical to differentiate it (i. e. consciousness) from knowledge (so that knowledge constitutes the essential nature of soul).
अस्मादतीन्द्रियज्ञप्तिस्ततः सदेशनागमः ।
नान्यथा छिन्नमूलत्वादेतदन्यत्र दर्शितम् ॥ ४२९||
asmad alindriyajipti tataḥ saddeśanagamaḥ
nanyatha chinnamülatvād elad anyatra darsitam [1429||
Omniscience makes possible the knowledge of supra-sensuous entities while this knowledge makes possible an authentic religious preaching and scripture-composition; if that be not the case all this (religious preaching etc.) will lack root (in the form of a direct knowledge of the supra-sensuous entities) and will therefore be unauthentic. This we have demonstrated elsewhere.
तथा चेहात्मनोज्ञत्वे संविदस्योपपद्यते ।
ggi arguara fusi afayıoda Zhang 1183.0||
tatha cehātmano jñalve samvid asyopa padyate | eṣāṁ cānubhavat siddhā pratiprāṇy eva dehinām [1430||
