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12 - THE PURE-COGNITION
शुद्धोपयोग अधिकार ज्ञान और दर्शन के स्वरूप की समीक्षा - The nature of knowledge and perception - णाणं परप्पयासं दिट्ठी अप्पप्पयासया चेव । अप्पा सपरपयासो होदि त्ति हि मण्णसे जदि हि ॥१६१॥
ज्ञान परप्रकाशक ही है और दर्शन स्वप्रकाशक ही है तथा आत्मा स्वपरप्रकाशक है, ऐसा यदि तू वास्तव में मानता है - (तो उसमें विरोध आता है)।
If you really believe that knowledge (jñāna) illumines the others, perception (darśana) illumines the self, and the soul (ātmā) illumines both, the self and the others – (then there is contradiction).
EXPLANATORY NOTE
The contention that knowledge (jñāna) illumines only the others, and perception (darśana) illumines only the self, and, in this context, the soul (ātmā) illumines both, the self and the others, has serious contradictions.
Employing the Jaina Doctrine of conditional predications - syādvāda - the entity (dharmī) has infinite attributes and when one attribute (dharma) is treated as the primary attribute, other attributes stay in the background, as secondary attributes. The soul (ātmā) has attributes like knowledge (ñana) and perception (darśana). If knowledge Gñāna) illumines only the others, it loses connection with the soul (ātmā) and it no longer remains all-pervasive (sarvagata). Such knowledge (jñāna) cannot exist. With similar reasoning, it can be shown that perception (darśana) that illumines only the self cannot exist. It can, thus, be established that both, knowledge (jñāna) and perception (darśana), illumine the self as well as the others.
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