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SAMAYSARA anything Therefore knowledge is one thing and effort quite another
जम्हा जाणइ णिच्च तम्हा जीवो दु जाणओ णाणी ।
णाण च जाणयादो अव्वदिरित्त मुणेयव्व ॥४०३।। Jamhā jānayi nichchham tamhā zivodu jānıyo nānī Nanam cha jānayado avvadirittam mune yavvam (403)
यस्माज्जानाति नित्य तस्माज्जीपस्तु ज्ञायको ज्ञानी ।
ज्ञान च ज्ञायकादव्यतिरिक्त 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 cach other
णाण सम्मादिट्ठि दु सजम सुत्तमगपुव्वगय ।
धम्माधम्म च तहा पव्वज्ज अब्भुवति बुहा ॥४०४॥ Nānam sammādıtlhi du sañjamam suttamangapuvvagayam Dhammādhammam cha tahã povvajjam abbuvantı buhā (404)
ज्ञान सम्यग्दृष्टिस्तु सयम सूत्रमगपूर्वगतम् ।
धर्माधर्म च तथा प्रवृज्यामभ्युपयति बुधा ॥४०४।। 404 Knowledge is the same as right belief, discipline, Scupture consisting of angås pūrvás, merit and demerit and asceticism So declare the wise
COMMENTARY
The investigation into the nature of Self or samayasära has resulted in the above definitions of the atma The definition 1s 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 ativyaptı and avyaptı The former indicates the defects of including the things which do not come into the concept defined, and the latter refers
