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Niyamasāra
नियमसार
ज्ञान और दर्शन के स्वरूप की समीक्षा - The nature of knowledge and perception - णाणं परप्पयासं तइया णाणेण दंसणं भिण्णं । ण हवदि परदव्वगयं दसणमिदि वण्णिदं तम्हा ॥१६२॥ यदि ज्ञान परप्रकाशक ही है तो ज्ञान दर्शन से भिन्न सिद्ध होगा, क्योंकि दर्शन परद्रव्यगत (परप्रकाशक) नहीं है ऐसा पूर्वसूत्र में कहा गया है।
If knowledge (jñāna) were to illumine only the others, then it will be distinct from perception (darśana) since, as per the previous sūtra (sūtra 161), perception (darśana) illumines only the self.
EXPLANATORY NOTE If knowledge (jñāna) illumines only the others, it loses connection with the soul (ātmā) that has consciousness (cetanā) as its mark (laksaņa). Knowledge (jñāna), then, should become insentient and must lose its capacity to know. The soul is not the knower because of any external quality of knowledge; the two-the soul (ātmā) and the knowledge (jñāna) - are the same, as the fire and the heat. The ignorant who believes that the soul and the knowledge are different and only due to the influx of the knowledge the soul attains consciousness, must concede, as a corollary, that the soul is unconscious and gets consciousness due to the influx of the knowledge. Then, all objects including the dust, the pot, and the cloth, must attain consciousness on pervasion of the knowledge through these. This is absurd. Therefore, the soul and the knowledge are one and, as the reflected objects dwell in the mirror, the objects of knowledge dwell in the knowledge.1
1 - Ācārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 45.
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