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Pravacanasāra
qualities, such as bliss and energy, besides knowledge. Moreover, there is the doctrine-of-non-absolutism (anekāntavāda), the indispensability of looking at the reality from different points of view. If knowledge is the soul absolutely, the quality of knowledge becomes the substance of soul. That in which quality exists is the substance, and if the quality becomes the substance, in the absence of quality, the substance of soul cannot exist. If the soul is knowledge absolutely, the soul will possess the quality of knowledge alone; other qualities like bliss and energy cannot exist in it. Without the quality, the substance cannot exist; without the substance of soul, knowledge too cannot exist
Therefore, from one point of view, knowledge definitely is the soul, as knowledge does not exist anywhere else. The soul is knowledge only in respect of its quality of knowledge, it is bliss in respect of its quality of bliss, it is energy in respect of its quality of energy, and so on.
णाणी णाणसहावो अत्था णेयप्पगा हि णाणिस्स । रूवाणि व चक्खूणं णेवण्णोण्णेसु वदति ॥1-28॥
ज्ञानी ज्ञानस्वभावोऽर्था ज्ञेयात्मका हि ज्ञानिनः । रूपाणीव चक्षुषोः नैवान्योन्येषु वर्तन्ते ॥1-28॥
सामान्यार्थ - [हि ] निश्चयकर [ ज्ञानी ] आत्मा [ ज्ञानस्वभावः] ज्ञानस्वभाव वाला है तथा [ अर्थाः ] पदार्थ [ ज्ञेयात्मकाः ] ज्ञेयस्वरूप हैं क्योंकि [ ज्ञानिनः] ज्ञानी-आत्मा के (वे पदार्थ) [चक्षुषोः] चक्षुओं में [रूपाणि इव] रूपी पदार्थों के समान - चक्षुओं में रूप की तरह - [अन्योन्येषु ] आपस में अर्थात् सब मिल कर एक अवस्था में [ नैव ] नहीं [ वर्तन्ते ] प्रवर्तते हैं।
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