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प्रवचनसार
योग्य परमाणुओं को [ प्रच्छन्नं ] द्रव्य, क्षेत्र, काल, भाव से गुप्त पदार्थों को [ सकलं स्वकं] सब ही स्व-ज्ञेय [च] और [ इतरत्] पर-ज्ञेयों को जानता है [ तत् ] वह ज्ञान [प्रत्यक्षं] इन्द्रिय बिना केवल आत्मा के आधीन [भवति ] होता है।
The knowledge of the 'seeing' soul that knows objects withoutform (amūrta), objects with-form (mūrta), objects beyond-thesenses (atīndriya), objects hidden in terms of substance (dravya), place (kşetra), time (kāla), and being (bhāva), the self, and the others, is the direct (pratyaksa) knowledge, dependent only on the soul.
Explanatory Note: Direct (pratyaksa) knowledge knows all - objects without form like dharma, adharma, ākāśa, kāla, and jīva, objects with form like physical matter (pudgala), infinitesimal objects like the atom (paramāņu), hidden objects like those belonging to the past and the future, and the self. Such knowledge is utterly pure. It is infinite and all-powerful; it evolves in the soul and does not rely on any outside help. As the fire takes the form of the fuel, direct (pratyaksa) knowledge takes the form of the objects-of-knowledge (ñeva) and, therefore, infinite. It is impossible to describe the glory of the direct (pratyakşa) knowledge; it is most desirable and source of the senseindependent (atīndriya) happiness.
जीवो सयं अमुत्तो मुत्तिगदो तेण मुत्तिणा मुत्तं । ओगेण्हित्ता जोग्गं जाणदि वा तण्ण जाणादि 1-55॥ जीवः स्वयममूर्तो मूर्तिगतस्तेन मूर्तेन मूर्तम् । अवगृह्य योग्यं जानाति वा तन्न जानाति ॥1-55॥
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