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SAMAYASĀRA
जम्हा जाणइ णिच्चं तम्हा जीवो दु जाणओ णाणी । णाणं च जाणयादो अव्वदिरित्तं मुणेयव्वं ॥४०३॥ jamhā jāņai piccam tamhā jīvo du jāņao ņāṇī ņāņam ca jānayādo avvadirittam muneyavvam (403) यस्माज्जानाति नित्यं तस्माज्जीवस्तु ज्ञायको ज्ञानी ।
ज्ञानं च ज्ञायकादव्यतिरिक्तं ज्ञातव्यम् ॥४०३॥
403. As the characteristic of the soul is to be always knowing, therefore the soul is certainly the subject of knowledge. the Knower, par excellence. It should be understood that knowledge and the knower cannot be differentiated from each other.
णाणं सम्मादिट्टि दु संजमं सुत्तमंगपुन्वगयं । धम्माधम्मं च तहा पव्वज्ज अब्भुवंति बुहा ॥४०४॥ ņāņam sammāditthi du samjamam suttamañgapuvvagayam dhammadhammam ca tahā pavvajjan abbhuvanti buhā (404) ज्ञानं सम्यग्दृष्टिस्तु संयमं सूत्रमंगपूर्वगतम् ।
धर्माधर्मं च तथा प्रवृज्यामभ्युपयन्ति बुधाः ॥४०४॥
404. Knowledge is the same as right belief, discipline, Scripture consisting of angas pūrvas, merit and demerit and asceticism. So declare the wise.
COMMENTARY The investigation into the nature of Self or samayasāra has resulted in the above definitions of the ātmā. The definition is both negative and affirmative. Negatively it states what it is not and affirmatively it states what it is. All the facts which are distinct in nature from that of the Self are excluded from the scope of definition, whereas all the facts which are of the nature of Self are included. Thus the definition is logically accurate inasmuch as it is free from the usual fallacy of definition of either being too wide or too narrow. These two defects according to Indian Logic are called respectively ativyapti and avyāpti. The former indicates the defects of including the things which do not come into the concept defined, and the latter resers
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