Book Title: Reality English Translation of Sarvarthasiddhi Author(s): S A Jain Publisher: Jwalamalini Trust ChennaiPage 46
________________ 18 THE FRUIT OF KNOWLEDGE the fruit. But such a contention is untenable. If connection is considered pramāṇa and knowledge of objects is considered the fruit, then connection rests in two things1. Similarly the fruit, knowledge, must also reside in two things. Hence knowledge must be in the object also, and the objects etc. would become knowledge. But the opponent says that the soul is characterized by consciousness, and so knowledge inheres in the soul and not in other objects. No. If the soul is not of the nature of knowledge, all would become non-conscious. Or, if it is accepted that the soul is of the nature of knowledge, then it would contradict his doctrine. Now it has been contended that there is no fruit if knowledge is pramāņa. It does not matter. There is satisfaction in the attainment of knowledge. The soul, whose nature of knowledge is clouded by the foreign matter of karma, finds satisfaction in determining the nature of substances with the help of the senses. That is spoken of as the fruit. Or the attainment of equanimity or the disappearance of ignorance may be considered the fruit. Equanimity is freedom from attachment and aversion. The disappearance of ignorance which is like darkness is called the fruit. That which knows rightly, that by which anything is known or knowledge alone is pramāņa. What is known by this? The soul and the other substances. Now, if pramāna is the means for knowing the soul and the other substances, then there must be another pramāņa for knowing pramāņa. And that will lead to a regression. No, there is no regression. Pramāņa or knowledge is like the lamp. The lamp is the cause of illuminating objects like the pitcher, the cloth and so on. It is also the cause of illuminating its own nature or form. And there is no need to seek after another illuminating cause. It must be admitted that pramāna also is like the lamp. If another pramāņa is necessary to ascertain pramāņa as in the case of the objects, then there can be no memory or remembrance, as it does not know itself. In that case there can be no social relationship. 1 Connection rests in two things, namely the sense-organ and the object. Jain Education International For Private & Personal Use Only www.jainelibrary.orgPage Navigation
1 ... 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334