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THE ESSENCE OF JAINA SCRIPTURES
therefore knowledge is omnipresent.
According to the saying "the substance has its qualities and modifications equivalent to itself,” the self is the extension of the knowledge; for it evolves without becoming more or less than the knowledge; and knowledge is the extension of the knowable; for it abides therein, as fire in the fuel. The knowable is as much as everything; it is the totality of the six substances; it is annihilation, origination and continuance; divided into the division of universe and the beyond-the-universe; revealing itself in characteristic-natures (svarupa) which are covered by an endless series of modifications. Therefore knowledge is omnipresent; for at the very moment of the annihilation of all obscurations it has reached the (other) shore of all the appearances (akara) of objects, divided into the division of universe and beyond-the-universe, and remains in this way for ever unshaken.
He states two alternatives which arise when one does not accept the self as having the extension of knowledge, and refutes them:
24. He who does not accept the şelf as coextensive with knowledge, the self surely becomes smaller or larger than knowledge.
25. If the self is smaller, then knowledge (outside the self), being of unconscious nature, does not know; if the self is larger than knowledge, how does this self then without knowledge know?
If we allow that the self is smaller than knowledge, in that case knowledge-which may be compared to qualities such as shape (in material things)-going beyond the self, will be unconscious (achetan), because it no longer inheres in the conscious substance which was its abode, and so then does not know. If we admit the other alternative, that it is larger than knowledge, then necessarily the self-which in our comparison ranks together with (material things), such as pots and pieces of cloth-standing by itself and going beyond knowledge, does not know without this knowledge. Therefore this self must be taken as possessing the same extension as knowledge.
Now he declares that the omnipresence of self, like its knowledge, is proved by logic (nyaya):
26. The great Jina is omnipresent, and all the objects (arthas) in the world are within his grasp; the Jina is the embodiment of knowledge; and the objects are said to be within his grasp, because they are objects-of-his-knowledge (vishaya).
Knowledge, embracilig the appearances (akara) of all knowables,
