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12 - THE PURE-COGNITION
शुद्धोपयोग अधिकार ज्ञान और दर्शन के स्वरूप की समीक्षा - The nature of knowledge and perception - अप्पसरूवं पेच्छदि लोयालोयं ण केवली भगवं । जइ कोइ भणइ एवं तस्स य किं दूसणं होई ॥१६६॥
(निश्चय से) केवली भगवान् आत्मस्वरूप को देखते हैं, लोकालोक को नहीं देखते हैं; यदि कोई ऐसा कहता है तो उसे क्या दोष है? (अर्थात् कुछ दोष नहीं है।)
If someone says that the Omniscient Lord sees only the soul's own-nature (svabhāva) and not the universe (loka) and the non-universe (aloka), what blame can be attributed to him? (It is correct!)
EXPLANATORY NOTE
The Omniscient Lord attains the light of knowledge that is steady like the light of the jewel. It neither accepts nor rejects the objects-ofknowledge (jneya) and the objects-of-knowledge (jneya) do not cause transformation in the soul. The soul experiences only the nature of own soul by own soul, utterly indifferent to all external objects. As objects like the pot and the board get reflected in the mirror without the mirror wanting to reflect these, all objects-of-knowledge (jñeya) of the three times get reflected in the knowledge of the Omniscient Lord without him having any desire to know these. He is just the knower (jñātā) and the seer (drstā). The knowing soul is utterly different from all foreign objects; only empirically, there is the relationship of the knower (jñāyaka) and the known (jñeya).1
1- Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 41.
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