08-08-2022, 09:52 AM
Gatha-41
The knowledge which knows objects that are without spacepoints – kālāõu or aõu, with space-points – pańcāstikāya, with form – pudgala, without form – jīva etc., the modes of the future that are yet to originate, and the modes of the past that have vanished, is the perfect-knowledge (omniscience or kevalajñāna),
that is beyond the five senses – atīndriya jñāna.
Explanatory Note:
Perfect-knowledge (omniscience or kevalajñāna) is beyond the five senses – it is atīndriya jñāna; it knows everything and, therefore, the one who owns this kind of knowledge is the Omniscient (the Sarvajña). Those who believe that sensory-knowledge (matijñāna) can lead to omniscience are under delusion. Sensory-knowledge is able to know, to a certain extent, objects that are present, have form, substantiality, extensiveness, and proximity. It cannot know objects that are without form and are minuscule; it can also not know the non-present past and future modes (paryāya) of substances. How can the owner of such partial knowledge be granted the status of the Omniscient (the Sarvajña)?
Gatha-42
If the knowledge-seeking soul is influenced by the objects-of knowledge (jñeya), that soul certainly does not attain permanent knowledge born out of the destruction of karmas (ksāyika jñāna); the Omniscient Lord calls such a soul the enjoyer of the fruits of the karmas.
Explanatory Note:
The soul that experiences volition (sankalpa) or inquisitiveness (vikalpa) toward the objects-of knowledge (jñeya) does not attain permanent knowledge (ksāyika
jñāna). Such a soul, attached to the objects-of-knowledge (jñeya), enjoys the fruits of the karmas without attainment of pristine knowledge, just as the deer chases a mirage. On attainment of permanent knowledge (ksāyika jñāna) born out of destruction of the karmas, as the psychical-senses (bhāvendriya) are absent,
there is no volition or inquisitiveness toward the objects-of knowledge (jñeya). Such a soul enjoys infinite bliss born out of its direct, sense-independent knowledge – atīndriya jñāna. The soul that has indirect, sense-dependent knowledge enjoys the objects of- knowledge (jñeya) as the fruits of the karmas.
The knowledge which knows objects that are without spacepoints – kālāõu or aõu, with space-points – pańcāstikāya, with form – pudgala, without form – jīva etc., the modes of the future that are yet to originate, and the modes of the past that have vanished, is the perfect-knowledge (omniscience or kevalajñāna),
that is beyond the five senses – atīndriya jñāna.
Explanatory Note:
Perfect-knowledge (omniscience or kevalajñāna) is beyond the five senses – it is atīndriya jñāna; it knows everything and, therefore, the one who owns this kind of knowledge is the Omniscient (the Sarvajña). Those who believe that sensory-knowledge (matijñāna) can lead to omniscience are under delusion. Sensory-knowledge is able to know, to a certain extent, objects that are present, have form, substantiality, extensiveness, and proximity. It cannot know objects that are without form and are minuscule; it can also not know the non-present past and future modes (paryāya) of substances. How can the owner of such partial knowledge be granted the status of the Omniscient (the Sarvajña)?
Gatha-42
If the knowledge-seeking soul is influenced by the objects-of knowledge (jñeya), that soul certainly does not attain permanent knowledge born out of the destruction of karmas (ksāyika jñāna); the Omniscient Lord calls such a soul the enjoyer of the fruits of the karmas.
Explanatory Note:
The soul that experiences volition (sankalpa) or inquisitiveness (vikalpa) toward the objects-of knowledge (jñeya) does not attain permanent knowledge (ksāyika
jñāna). Such a soul, attached to the objects-of-knowledge (jñeya), enjoys the fruits of the karmas without attainment of pristine knowledge, just as the deer chases a mirage. On attainment of permanent knowledge (ksāyika jñāna) born out of destruction of the karmas, as the psychical-senses (bhāvendriya) are absent,
there is no volition or inquisitiveness toward the objects-of knowledge (jñeya). Such a soul enjoys infinite bliss born out of its direct, sense-independent knowledge – atīndriya jñāna. The soul that has indirect, sense-dependent knowledge enjoys the objects of- knowledge (jñeya) as the fruits of the karmas.