Aptamimansa

Author(s): Vijay K Jain
Publisher: Vikalp Printers

Page 83

Verse 30
Fault in considering the knowledge (jñāna) as absolutely different from the object of knowledge (jñeya):
सदात्मना च भिन्नं चेज्ज्ञानं ज्ञेयाद् द्विधाऽप्यसत् ।
ज्ञानाभावे कथं ज्ञेयं बहिरन्तश्च ते द्विषाम् ॥३०॥ सामान्यार्थ - (सर्वथा पृथक्त्वैकान्त को मानकर -) यदि ज्ञान को सत्-स्वरूप की अपेक्षा से भी ज्ञेय से पृथक् माना जाए तो ज्ञान और ज्ञेय दोनों असत् हो जायेंगे अर्थात् दोनों का ही अभाव ठहरता है। हे भगवन् ! आपसे द्वेष करने वालों के यहाँ ज्ञान के असत् होने पर (ज्ञान के अभाव में) बहिरंग और अन्तरंग किसी भी ज्ञेय का अस्तित्व कैसे बन सकता है?
If the knowledge or cognition (jñāna) be considered absolutely different, even in terms of its nature of 'being' (sat), from the object of knowledge (jñeya) then both, the knowledge (jñāna) and the object of knowledge (jñeya) turn out to be 'non-beings' (asat); the knowledge (jñāna) becomes a 'non-being' being different from the object of knowledge (jñeya) which is accepted to be a ‘being' (sat), and without the instrument of knowledge (jñāna) the object of knowledge (jñeya) too becomes a ‘non-being' (asat). O Lord ! In the absence of knowledge (jñāna) how can the existence of any external or internal objects of knowledge (jñeya) be proved by those opposed to your views?
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