१६ ज्ञानत्वम्

ज्ञानत्वम् आवदु कस्यचित् प्रकाशकत्वम्.

Jñāna or knowledge, (which is the character of both of them),
may be defined as that which makes a thing laminous;

Jñāna or knowledge, (which is the character of both of them),
may be defined as that which makes a thing laminous;

ज्ञानत्वमावदु कस्यचित्प्रकाशकत्वम्.

अद् +++(=कस्यचित् प्रकाशकत्वम्)+++ आवदु -
तऩ्ऩ्-उडैयव् आगवुमाम्, वेऱ्-ऒऩ्ऱिऩ्-उडैयव् आगवुम् आम् - एद्-एनुम् ऒऩ्ऱिऩ्-उडैय व्यवहारानुगुण्यत्तैप् पण्णुगै.

that is, it makes either itself or something else
fit for being spoken out and acted upon (vyavahāra).

that is, it makes either itself or something else
fit for being spoken out and acted upon (vyavahāra).

अदावदु - तऩ्ऩुडैयवागवुमाम्, वेऱॊऩ्ऱिनुडैयवागवुमाम् - एदेनुमॊऩ्ऱिनुडैय व्यवहारानुगुण्यत्तैप् पण्णुगै.

स्वयं-प्रकाशत्वम् आवदु
तऩ्ऩै विषयीकरिप्पद् ऒरु ज्ञानान्तरत्ताल् अपेक्षैय् अऱत्
ताने प्रकाशिक्कै.

Self-luminosity is the capability of being luminous
without the need of any other known ledge to illumine it.

Self-luminosity is the capability of being luminous
without the need of any other known ledge to illumine it.

स्वयंप्रकाशत्वमावदु तऩ्ऩै विषयीकरिप्पदॊरु ज्ञानान्तरत्तालपेक्षैयऱत् ताने प्रकाशिक्कै.

धर्म-भूत-ज्ञानत्तुक्कु विषयित्वम् आवदु
तऩ्ऩैय्-ऒऴिन्दद् ऒऩ्ऱैक् काट्टुगै.

Attributive knowledge has vishayitva,
because it discloses objects other than itself (like pots, cloths etc.)

Attributive knowledge has vishayitva,
because it discloses objects other than itself (like pots, cloths etc.)

धर्मभूतज्ञानत्तुक्कु विषयित्वमावदु तऩ्ऩैयॊऴिन्ददॊऩ्ऱैक् काट्टुगै.

तत्र धर्मभूतज्ञानजातेर् एव विषयित्वम् उच्यते, यतो धर्मभूतज्ञानविशेषाः केचित् स्व-विषयकाः स्युः।
यथा - “ज्ञानम् इदं सत्यम्” इति धर्मभूतज्ञानम्, “वाक्यम् इदम्” इति वा।

आत्माक्कळुक्कु प्रत्यक्त्वम् आवदु स्वस्मै भासमानत्वम्.

The subjectiveness or inwardness of souls or ātmās (pratyaktva) consists in their being luminous to themselves ;

The subjectiveness or inwardness of souls or ātmās (pratyaktva) consists in their being luminous to themselves ;

आत्माक्कळुक्कु प्रत्यक्त्वमावदु स्वस्मै भासमानत्वम्.

अद्+++(=स्वस्मै भासमानत्वम्)+++ आवदु तऩ् प्रकाशत्तुक्कुत् ताऩ् फलिय् आय् इरुक्कै.

अदावदु तऩ् प्रकाशत्तुक्कुत् ताऩ् फलियायिरुक्कै.

एद्-एनुम् ऒरु “वस्तुविऩ् प्रकाशत्तुक्कु फलिय्” ऎऩ्गिऱ सामान्याकारत्तैत्, “तऩ्-प्रकाशत्तुक्कुत् ताऩ् फलिय्” ऎऩ्ऱु विशेषित्त
वाऱे+++(=रीतिय्)+++ प्रत्यक्त्वम् आम्.

that is, the benefit of their luminosity is enjoyed by themselves
The atma or self is the recipient of the benefit of every object being disclosed or revealed.
Pratyaktva is only a special instance of this general statement,
for in it, the self receives the benefit of its own disclosure or revelation.

that is, the benefit of their luminosity is enjoyed by themselves
The atma or self is the recipient of the benefit of every object being disclosed or revealed.
Pratyaktva is only a special instance of this general statement,
for in it, the self receives the benefit of its own disclosure or revelation.

एद्-एनुम् ऒरु वस्तुविऩ् प्रकाशत्तुक्कु फलिय् ऎऩ्गिऱ सामान्याकारत्तैत् तऩ् प्रकाशत्तुक्कुत् ताऩ् फलियॆऩ्ऱु विशेषित्तवाऱे प्रत्यक्त्वमाम्.

इव् +++(प्रत्यक्त्वाख्य-)+++विशेषम् इल्लाद वस्तुवुक्कु
इस्-सामान्यम् +++(→प्रकाश-फलित्वम्)+++ उम्
इत्तोडु व्याप्तम् आऩ चेतनत्वमुम् इल्लै.

A thing which does not possess this pratyaktva or subjectiveness
does not also possess the common benefit of objects being disclosed.
It cannot, therefore, be called sentient.

A thing which does not possess this pratyaktva or subjectiveness
does not also possess the common benefit of objects being disclosed.
It cannot, therefore, be called sentient.

इव्विशेषमिल्लाद वस्तुवुक्कु इस्सामान्यमुमित्तोडु व्याप्तमाऩ चेतनत्वमुमिल्लै.

इद् धर्म-धर्मिगळ् इरण्डुम्
स्वयं-प्रकाशम् आय् इरुन्दालुम्,
+++(उभेऽपि)+++ नित्यत्वादि-धर्म-विशेष-विशिष्ट-रूपङ्गळाले
+++(शास्त्रादि-)+++ज्ञानान्तर-वेद्यङ्गळुम् आम्

Though subjective knowledge or the ‘I’ and attributive knowledge, which is its attribute, are both luminous by themselves,
yet they are also capable of being apprehended by other forms of knowledge (like that from śāstras),
as being endowed with attributes like being eternal.

Though subjective knowledge or the ‘I’ and attributive knowledge, which is its attribute, are both luminous by themselves,
yet they are also capable of being apprehended by other forms of knowledge (like that from śāstras),
as being endowed with attributes like being eternal.

इद् धर्मधर्मिगळिरण्डुम् स्वयंप्रकाशमायिरुन्दालुम् नित्यत्वादिधर्मविशेषविशिष्टरूपङ्गळाले ज्ञानान्तरवेद्यङ्गळुमाम्

तऩ्ऩ्-उडैय धर्म-भूत-ज्ञानम्
तनक्कु +++(शास्त्रादि-)+++ज्ञानान्तर-वेद्यम् आम् पोदु
+++(स्व-विषयत्व-रूप-)+++प्रसरण-भेद-मात्रत्ताले “ज्ञानान्तर”-व्यपदेशम्
+++(किञ्च वस्तुतस् स्वयं धर्मभूतज्ञानाङ्गम् एव)+++.

When one’s attributive knowledge happens to be known or apprehended
by one with the help of another piece of knowledge,
the latter is called another piece of knowledge,
merely because of the direction to which the attributive knowledge is turned.

When we perceive an object, say a pot, dharmabhūtajñāna contacts the object and reveals it to the soul or self;
but when the dharmabhūta jñāna itself becomes the object of knowledge,
it is revealed to the self by a part of it.

When one’s attributive knowledge happens to be known or apprehended
by one with the help of another piece of knowledge,
the latter is called another piece of knowledge,
merely because of the direction to which the attributive knowledge is turned.

When we perceive an object, say a pot, dharmabhūtajñāna contacts the object and reveals it to the soul or self;
but when the dharmabhūta jñāna itself becomes the object of knowledge,
it is revealed to the self by a part of it.

तऩ्ऩुडैय धर्मभूतज्ञानम् तनक्कु ज्ञानान्तरवेद्यमाम्-पोदु प्रसरण-भेदमात्रत्ताले ज्ञानान्तरव्यपदेशम्.