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Shri Mahavir Jain Aradhana Kendra
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Acharya Shri Kailashsagarsuri Gyanmandir
Parva-Mimārasă
417
had by all but this peculiar knowledge, - the subjective cognition remains only with the knower himself and it is exclusive. The soul is neither the body, nor the sense organs, nor the mind, nor the desires, nor the feelings which it experiences, but itself transcends them all as it acts as the doer or agent itself. The subject and the object of experi, ence must be kept separate. ,
Prabhākara denies the possibility of the soul's being cognised separately. He holds that the soul manifests itself in all the acts of cognition as the substratum of cognition. According to him, the soul necessarily accompanies all the acts of cognition so that cognition becomes impossible in the absence of it. Prabhākara finds it illogical to make the soul an object of knowledge when, in fact, it acts as the subject of those objects. He cannot accept the possibility of making a subject an object of knowledge. Soul is not self-illumined' (FALUSHTET); had it been so we would have had knowledge then even in deep sleep; but in deep sleep we have no knowledge though the soul exists even then. According to him, cognition of the soul is inseparable from the objectcognition; the object and the soul are simultaneously illumined by knowledge which he believes is selfillumined. Both Prabhākara and Kumārila agree in holding that the soul is not self-illuminating, and that the man lies only in an unconscious state during deep sleep. He has no awareness of any object during
1 Somanātha : S'astradīpikā (Com, by Somanatha), p. 123. Fyrra ATAT hafa starta, 7 a Terra......
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