________________
प्रवचनसार
जं परदो विण्णाणं तं तु परोक्ख त्ति भणिदमडेसु। जदि केवलेण णादं हवदि हि जीवेण पच्चक्खं 1-58॥
यत्परतो विज्ञानं तत्तु परोक्षमिति भणितमर्थेषु ।। यदि केवलेन ज्ञातं भवति हि जीवेन प्रत्यक्षम् ॥1-58॥
सामान्यार्थ - [ यत् ] जो [ परतः ] पर की सहायता से [अर्थेषु ] पदार्थों में [विज्ञान] विशेष ज्ञान उत्पन्न होवे [ तत् ] वह [ परोक्षं ] परोक्ष है [ इति भणितं] ऐसा कहा है। [ तु] परंतु [ यदि] जो [ केवलेन ] पर की सहायता बिना अपने आप ही [ जीवेन ] आत्माकर [ हि ] निश्चय से [ ज्ञातं] जाना जावे तो वह [ प्रत्यक्षं] प्रत्यक्ष ज्ञान [भवति ] है।
It has been expounded that the specific knowledge of objects obtained with the help of a foreign (other than the soul itself) agent is the indirect (paroksa) knowledge. However, the knowledge of objects obtained by the soul without the help of a foreign agent is certainly the direct (pratyakşa) knowledge.
Explanatory Note: The knowledge obtained with the help of the mind and the senses, by the teachings of others, on destructioncum-subsidence (ksayopasama) of knowledge-obscuring (jnānāvaraṇīya) karmas, through past-experience, or with the help of the
media like the sunlight, is the indirect (paroksa) knowledge, since it depends on outside agents like the mind and the senses. The knowledge obtained without the help of foreign agents, like the mind and the senses, by the soul itself, and which knows simultaneously all substances and their modes, is the direct (pratyakşa) knowledge. The direct (pratyakşa) knowledge is dependent only on the soul and this supreme knowledge is the natural bliss of the soul.
........................
71
