Niyamsara

Author(s): Kundkundacharya, Uggar Sain
Publisher: ZZZ Unknown

Page 94

NIYAMSARA.
77
tion and perfect knowledge. On account of the total destruction of the knowledge-obscuring and conation-obscuring karmas; both knowledge and conation exist and work simultaneously, just as light and heat exist in the sun and work simultaneously. In the case of souls, who have not attained omniscience, conation precedes knowledge; both do not work simultaneously. Natural knowledge and natural conation, as described in Gathas 11 and 13 respectively, are the innate attributes of a soul; in other words they are the perfect knowledge and perfect conation, as found existing and working simultaneously in the omniscients.
In the pure and perfect conation and knowledge of the omniscients, all knowable objects are reflected, without any effort, whatsoever, on the part of the omniscient souls. Thus when it is said, that from the real point of view, the omniscient soul knows the self only, it means that the soul knows the self together with the reflection of all the objects in the Universe and Non-universe simultaneously. It is only a mode of expression to say, that from the real stand-point, the omniscients know the self alone. As practical point of view deals with a substance, having regard to its relation with other substances ; wherefore it is also quite true to say that from the practical point of view, the omniscients know all. It is merely another mode of expression. All includes the self as well. Thus from whatever point of view, we consider, we arrive at the conclusion that an omniscient soul knows the self and all other substances simultaneously.
Soul is a substance, and knowledge and conation are its two innate attributes. Substance is nothing else but another name given to the sun total of its attributes and modifications. A substance cannot function independently; whatever is done by it, is done solely by virtue of its attributes and modifications.
When one says that soul conates and knows the self and all other substances, it has to be admitted that perfect conation and perfect knowledge also conate and know the self and all other substances at the same time.
Every luminous substance illuminates both itself and all other objects within its range. Conation and knowledge illuminate both themselves and all other objects.
If knowledge be assumed as not knowing the soul, then it will never be possible for any one to know the soul and it will be sheer nonsense to talk of soul, self-knowledge, self-realisation and self