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Pravacanasăra
जो जादि सो णं ण हवदि णाणेण जाणगो आदा । णाणं परिणमदि सयं अट्ठा णाणट्ठिया सव्वे ॥1-35॥
यो जानाति स ज्ञानं न भवति ज्ञानेन ज्ञायक आत्मा । ज्ञानं परिणमते स्वयमर्था ज्ञानस्थिताः सर्वे ॥1-35॥
सामान्यार्थ – [ यः ] जो आत्मा [ जानाति ] जानता है [ स: ] वह [ ज्ञानं ] ज्ञान है।
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[ ज्ञानेन ] ज्ञानगुण से [ ज्ञायकः ] जानने वाला [ आत्मा ] आत्मा अर्थात् चेतनद्रव्य [ न भवति ] नहीं होता । [ ज्ञानं ] ज्ञान [ स्वयं ] आप ही [ परिणमते ] परिणमन करता है [ सर्वे अर्थाः ] और सब ज्ञेय पदार्थ [ ज्ञानस्थिता: ] ज्ञान में स्थित हैं।
The one who knows - the soul - is the knowledge. The soul does not know through its quality of knowledge. The knowledge (jñāna), on its own, transforms and pervades in all objects-ofknowledge (jñeya).
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Explanatory Note: From the transcendental-point-of-view (niścayanaya), the knowledge (jñāna) and the soul (ātmā) are the same and coextensive. For the purpose of explanation, empirically, the two get different designation, number, sign, or utility. Manifestation of the soul in form of knowledge is the knowledge. The fire is the doer (karta) of the process of burning and the heat (in the fire) is the cause (kārana) of burning. The fire and the heat are empirically different but, in reality, both are the same; the fire is the heat. In the same way, the soul is the doer (kartā) of the process of knowing and the knowledge is the instrument (sādhana) of knowing. Empirically, there is the suggestion of difference between the soul and the knowledge but, actually, there is no difference. The man who cuts grass with the help of the mower is, by designation, the grass-cutter, but the man and the
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