________________ Pancastikaya-samgraha ज्ञान और ज्ञानी 'समवाय' से एक हैं, इसका निराकरण (निषेध)Fault in accepting that the knowledge and the possessor-of-knowledge `inhere' in each other - ण हि सो समवायादो अत्यंतरिदो दु णाणदो णाणी / अण्णाणीति च वयणं एगत्तप्पसाधगं होदि // 49 // न हि सः समवायादार्थांतरितस्तु ज्ञानतो ज्ञानी / अज्ञानीति च वचनमेकत्वप्रसाधकं भवति // 49 // अन्वयार्थ - [ज्ञानतः अर्थांतरितः तु] ज्ञान से अर्थान्तरभूत (भिन्नस्वरूप) [सः] ऐसा वह (आत्मा) [ समवायात् ] समवाय से (संयोग से) [ ज्ञानी] ज्ञानी होता है, [न हि ] ऐसा वास्तव में नहीं है। [ अज्ञानी ] 'अज्ञानी' [इति च वचनम् ] ऐसा वचन [एकत्वप्रसाधकं भवति] (गुण-गुणी के) एकत्व को सिद्ध करता है। The assertion that the soul (atma) and the knowledge are entirely distinct but due to inherence (samavaya)1 - relation between two entities - the soul becomes the 'possessor-of- knowledge' (jnani) is not true. The phrase 'without-knowledge' (ajnani) for the soul, in fact, goes to prove oneness (ektava) between the quality (guna) and the possessor-of-quality (guni). EXPLANATORY NOTE If it be accepted that the soul (atma) becomes the 'possessor-of 1- In the Nyaya-Vaisesika ontology, 'samavaya' relates to inherence' - permanent relation between two distinct entities, one of them inheres in the other. [see Vijay K. Jain (2016), Aptamimamsa, p. 103-104.] 108
