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Pravacanasāra
परदव्वं ते अक्खा णेव सहावो त्ति अप्पणो भणिदा। उवलद्धं तेहि कहं पच्चक्खं अप्पणो होदि 1-57॥
परद्रव्यं तान्यक्षाणि नैव स्वभाव इत्यात्मनो भणितानि । उपलब्धं तैः कथं प्रत्यक्षमात्मनो भवति ॥1-57॥
सामान्यार्थ - [आत्मनः ] आत्मा का [ स्वभावः] चेतना-स्वभाव [न एव] उन इन्द्रियों में नहीं है [इति ] इसलिये [ तानि अक्षाणि] वे स्पर्शनादि इन्द्रियाँ [परद्रव्यं] अन्य पुद्गल-द्रव्य [भणितानि] कही गई हैं। [ तैः] उन इन्द्रियों से [ उपलब्धं ] प्राप्त हुआ (जाना हुआ) ज्ञान [ आत्मनः ] आत्मा के [कथं ] कैसे [प्रत्यक्षं ] प्रत्यक्ष [भवति ] हो सकता है? कभी नहीं हो सकता।
The soul has consciousness (cetanā) as its nature; the senses do not have consciousness (cetanā) and are physical matter (pudgala), entirely distinct from the soul. How can the sensoryknowledge of the objects be direct (pratyakşa) knowledge for the soul?
Explanatory Note: The soul is of the nature of consciousness (cetanā) and the senses are of the nature of physical matter (pudgala). The sensory-knowledge of objects cannot be direct (pratyakşa) knowledge for the soul; only the self-dependent knowledge of the soul is direct (pratyakşa) knowledge. Since the sensory-knowledge knows objects with the help of the physical senses, it is indirect and dependent; such knowledge is not direct (pratyaksa) knowledge.
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