tman_and_moksa

SR No.: 020053
Original Sutra Author: N/A
Author: G N Joshi
Publisher: Gujarat University
Publication Year: 1965
Total Pages: 901
Language: English
Classification: Book_English
File Size: 12 MB

Page 452

Acharya Shri Kailashsagarsuri Gyanmandir
420
Atman and Moksa
because of the cognition of the objects; but manifests because of the self-consciousness (ahampratyaya) perceived by the mind....' If Prabhākara's view is admitted, it follows from it that the self-consciousness would never appear if one never has object. consciousness; the non-self becomes a pre-condition or an indispensable prerequisite of the self-consciousness. The consciousness of the soul is thus conditioned by the consciousness of the not-self. It leads to the other extreme that the self is dependent upon the not-self, and not that the not-self is dependent upon the self. It lays more stress on the primacy of the matter than of the mind. It appears to be a refutation of the idealistic theory of knowledge.
Another implication of Prabhākara's theory along with that of Kumārila is that knowledge is necessarily dependent upon the functioning of the sense organs. Knowledge is possible only when one is awake. Prabhākara uses the word samvit (faa) to denote either cognition or the soul. Prabhākara considers the soul to be re-inconscient, and knowledge occurs to it when it comes into contact with the not-self. He does not give primacy to the soul as the Mię or knower that illuminates the objects of knowl. edge. In order to tie inseparably the soul with the objects he ascribes the 'self-luminosity' not to the soul but to the act of cognition which finally illumines both the knower and the known. All the difficulties arise logically from the original stand that Prabha. kafa and Kumārila have taken, and it is this that
1 Somanātha : S'astradī pikā, p. 123.
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