08-03-2022, 10:17 AM
Gatha-32
From the transcendental-point-of-view (niścayanaya), the Omniscient Lord – the soul with kevalajñāna – neither accepts nor rejects the objects-of-knowledge (jñeya), and the objects-of knowledge (jñeya) do not transform the soul. It sees and knows all objects-of-knowledge (jneya), without exception.
Explanatory Note:
The Omniscient Lord attains the light of knowledge that is steady like the light of the jewel. It neither accepts nor rejects the objects-of-knowledge (jñeya) and the objects-of-knowledge (jñeya) do not cause transformation in the soul. The soul experiences only the nature of own soul by own soul, utterly indifferent to all external objects. As objects like the pot and the board get reflected in the mirror without the mirror wanting to reflect these, all objects-of-knowledge (jñeya) of the three times get reflected in the knowledge of the Omniscient Lord without him having any desire to know these. He is just the knower (jñātā) and the seer (drstā). The knowing soul is utterly different from all foreign objects; only empirically, there is the relationship of the knower (jñāyaka) and the known (jñeya).
Gatha-33
Lord Jina, the illuminator of the world, has expounded that, for sure, the one who, on the authority of his knowledge of the Scripture – bhāvaśrutajñāna – knows entirely, by his own soul, the all-knowing nature of the soul is the śrutakevalī.
Explanatory Note:
The Omniscient, with his unparalleled and eternal, infinite-knowledge, experiences simultaneously the supreme nature of his soul through the soul. The śrutakevalī, with his knowledge of the Scripture, experiences consecutively the supreme nature of his soul through the soul. Both, the Omniscient and the śrutakevalī, know the nature of the Reality. The difference is that while the Omniscient experiences the Reality through the soul that has all-pervasive and infinite strength of knowledge and perception, the śrutakevalī experiences the Reality through the soul that has limited strength of knowledge and perception. The Omniscient sees the Reality through his infinite knowledge (kevalajñāna); it is like seeing objects during the daytime in the light of the sun. The śrutakevalī sees the Reality through his knowledge of the Scripture; it is like seeing objects during the night in the light of the lamp. Both know the nature of the Reality.
Taken from . Ācārya Kundakunda’s Pravacanasāra – Essence of the Doctrine by Vijay K. Jain
From the transcendental-point-of-view (niścayanaya), the Omniscient Lord – the soul with kevalajñāna – neither accepts nor rejects the objects-of-knowledge (jñeya), and the objects-of knowledge (jñeya) do not transform the soul. It sees and knows all objects-of-knowledge (jneya), without exception.
Explanatory Note:
The Omniscient Lord attains the light of knowledge that is steady like the light of the jewel. It neither accepts nor rejects the objects-of-knowledge (jñeya) and the objects-of-knowledge (jñeya) do not cause transformation in the soul. The soul experiences only the nature of own soul by own soul, utterly indifferent to all external objects. As objects like the pot and the board get reflected in the mirror without the mirror wanting to reflect these, all objects-of-knowledge (jñeya) of the three times get reflected in the knowledge of the Omniscient Lord without him having any desire to know these. He is just the knower (jñātā) and the seer (drstā). The knowing soul is utterly different from all foreign objects; only empirically, there is the relationship of the knower (jñāyaka) and the known (jñeya).
Gatha-33
Lord Jina, the illuminator of the world, has expounded that, for sure, the one who, on the authority of his knowledge of the Scripture – bhāvaśrutajñāna – knows entirely, by his own soul, the all-knowing nature of the soul is the śrutakevalī.
Explanatory Note:
The Omniscient, with his unparalleled and eternal, infinite-knowledge, experiences simultaneously the supreme nature of his soul through the soul. The śrutakevalī, with his knowledge of the Scripture, experiences consecutively the supreme nature of his soul through the soul. Both, the Omniscient and the śrutakevalī, know the nature of the Reality. The difference is that while the Omniscient experiences the Reality through the soul that has all-pervasive and infinite strength of knowledge and perception, the śrutakevalī experiences the Reality through the soul that has limited strength of knowledge and perception. The Omniscient sees the Reality through his infinite knowledge (kevalajñāna); it is like seeing objects during the daytime in the light of the sun. The śrutakevalī sees the Reality through his knowledge of the Scripture; it is like seeing objects during the night in the light of the lamp. Both know the nature of the Reality.
Taken from . Ācārya Kundakunda’s Pravacanasāra – Essence of the Doctrine by Vijay K. Jain