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Samayasāra
Chapter - 10 This positive criterion emphasizes the intrinsic identity between the knower and the knowledge, i.e., between the soul and its main characteristic-the knowledge. We have, on more than one occasion, dealt with the relation between a substance and its quality. Suffice here to say that the knower is neither absolutely one nor. absolutely different from its attribute, the knowledge.
Thus, though, the knower and knowledge are two, they are identical. This criterion further leads to the identity of the knowledge with some other modifications/states of the soul. Thus, right belief and right conduct which conjointly with right knowledge, constitute the right path to final emancipation, are also identical with knowledge.
It should be noted that the soul, the knowledge and the right path are all characterized by consciousness, and are therefore quite different from non-conscious objects. A long list of non-conscious objects is given in these verses to emphasize their difference from knowledge. While each of these can become the object of knowledge, none can be predicated as the subject of knowledge, i.e., the knower, because being non-conscious, they are incapable of knowing anything.
In the last verse, while identifying knowledge with right belief etc., the author has implied that the goal of emancipation must be realized by the progressive purification of the knowledge till the soul shines in its full splendor and attains omniscience, which intuits all substances with all their modes. Nothing remains unknown. At this stage the soul would experience the whole of real existence directly as a system with internal consistency and structure but without any reference to anything beyond itself. The Soul, being Non-corporeal, does not need Food
अत्ता जस्स अमुत्तो ण हु सो आहारगो हवदि एवं।
आहारो खलु मुत्तो जम्हा सो पोग्गलमओ दु॥९८॥ attā jassa amutto na hu so āhārago havadi evam. āhāro khalu mutto jamhā so poggalamao du..98
ण वि सक्कदि घेत्तुं जंण विमोत्तुं चेव जं परं दव्वं । सो को वि य तस्स गुणो पाओग्गिय विस्ससो वा वि॥९९॥
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