08-06-2022, 12:31 PM
Gatha-39
If those not-present modes (paryāya) – which are yet to originate, and which had originated in the past but destroyed – of the substance (dravya) were not reflected directly in the
knowledge of the Omniscient – kevalajñāna – who will call that knowledge superlative, worthy of adoration?
Explanatory Note:
What excellence will the knowledge (jñāna) have if it fails to know the past and the future modes (paryāya) of the substance? Only that knowledge which knows directly the past
and the future modes (paryāya) of the substance is excellent. There is no doubt that the divine knowledge of Lord Jina reflects directly and simultaneously all modes (paryāya) – of the three times – of the substance (dravya). The superlative, infinite knowledge – kevalajñāna – of the Omniscient is amazing.
Gatha-40
The Omniscient Lord has declared that those who know substances through the sensory-knowledge (matijñāna), that operates in stages including speculation (īhā), are not able to
know the not-present modes (paryāya) of the substance.
Explanatory Note:
For acquisition of sensory-knowledge (matijñāna) there must be some kind of association of the
substance with the sense-organ. The knowledge is then acquired in stages: apprehension (avagraha), speculation (īhā), perceptual judgement (avāya), and retention (dhāraõā). Since there is no association possible of the sense-organ with the past and the future modes of the substance, these are not reflected in sensoryknowledge (matijñāna). Further, sensory-knowledge is not able to know, due to lack of association, substances that are minute (like atom), distant (like heaven, Mount Meru), and without form (like the medium of motion – dharma). Sensory-knowledge is able to know only gross substances like the pot and the board; it is indirect, inferior, and fit to be abandoned. It is not direct, like infinite-knowledge (kevalajñāna) of the Omniscient.
Taken from : Ācārya Kundakunda’s Pravacanasāra – Essence of the Doctrine by Vijay K. Jain
If those not-present modes (paryāya) – which are yet to originate, and which had originated in the past but destroyed – of the substance (dravya) were not reflected directly in the
knowledge of the Omniscient – kevalajñāna – who will call that knowledge superlative, worthy of adoration?
Explanatory Note:
What excellence will the knowledge (jñāna) have if it fails to know the past and the future modes (paryāya) of the substance? Only that knowledge which knows directly the past
and the future modes (paryāya) of the substance is excellent. There is no doubt that the divine knowledge of Lord Jina reflects directly and simultaneously all modes (paryāya) – of the three times – of the substance (dravya). The superlative, infinite knowledge – kevalajñāna – of the Omniscient is amazing.
Gatha-40
The Omniscient Lord has declared that those who know substances through the sensory-knowledge (matijñāna), that operates in stages including speculation (īhā), are not able to
know the not-present modes (paryāya) of the substance.
Explanatory Note:
For acquisition of sensory-knowledge (matijñāna) there must be some kind of association of the
substance with the sense-organ. The knowledge is then acquired in stages: apprehension (avagraha), speculation (īhā), perceptual judgement (avāya), and retention (dhāraõā). Since there is no association possible of the sense-organ with the past and the future modes of the substance, these are not reflected in sensoryknowledge (matijñāna). Further, sensory-knowledge is not able to know, due to lack of association, substances that are minute (like atom), distant (like heaven, Mount Meru), and without form (like the medium of motion – dharma). Sensory-knowledge is able to know only gross substances like the pot and the board; it is indirect, inferior, and fit to be abandoned. It is not direct, like infinite-knowledge (kevalajñāna) of the Omniscient.
Taken from : Ācārya Kundakunda’s Pravacanasāra – Essence of the Doctrine by Vijay K. Jain