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CHAPTER X
215 external acetana worlds as māyā or illusory, an extremely inconvenient, and erroneous conclusion. The solution offered by the Buddhistic metaphysics is equally unsatisfactory. The process of knowledge of jñana at any particular moment of its existence manifests in the dual aspect of the knower and the known. The metaphysical categories of Self and matter are treated to be purely hypothetical and unwarranted assumptions. Jñāna or knowledge is the only real and it manifests as objects of knowledge in the process of knowing. This solution of the problem of knowledge apparently gets rid of the difficulty of explaining the relation between two contradictory categories, the Self and the non-Self, by reducing both to a simple principle of jñāna or knowledge. If the object of knowledge is just the manifestation of knowledge itself, what happens to it when there is no process of knowing. Absence of knowledge must necessarily mean the disappearance of the external world. This nihilistic conclusion or fanyavāda that when knowledge ceases to be, then the Self and the external world cease to be is contradicte our concrete experience. Hence both these theories of knowledge are refuted by our author in the above gāthās.
Impure emotional states such as attachment and aversion are the results of absence of clear knowledge of the exact nature of the reals. This is explained below.
दसणणाणचरित्तं किचिवि णत्थि दु अचेयणे विसए । तम्हा कि घादयदे चेदयिदा तेसु विसएसु ॥३६६।। damsaņaņāņacarittañ kiincivi natthi du aceyane visae tamha kim ghādayade cedayidā tesu visaesu (366) दर्शनज्ञानचरित्रं किंचिदपि नास्ति त्वचेतने विषये ।
तस्मारिक घातयति चेतयिता तेषु विषयेषु ॥३६६॥
366. There is no faith, knowledge, or conduct whatsoever in a non-intelligent object; therefore what does the soul destroy in those objects ?
दसणणाणचरितं किंचिवि णस्थि दु अचेयणे कम्मे । तम्हा किं घादयदे चेदयिदा तम्हि कमम्मि ॥३६७॥ damsaņaņāņa carittam kimcivi natthi du aceyane kamme tamha kim ghāda yade cedayidā tamhi kammammi (367)
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