08-09-2022, 12:37 PM
Gatha 47
The knowledge that knows completely and at the same time, i.e., simultaneously, all objects – variegated and dissimilar – with their present, past and future modes (paryāya), is the permanent knowledge born out of destruction of the karmas – ksāyika jñāna, atīndriya jñāna.
Explanatory Note:
Only the perfect-knowledge (kevalajñāna) has the power to know simultaneously and completely all objects of-knowledge (jñeya), with their variegated and dissimilar characteristics, and their present, past and future modes. The knowledge produced on destruction-cum-subsidence (ksayopaśama) of knowledge-obscuring (jñānāvaraõīya) karmas knows the objects-of- knowledge (jñeya) partially and sequentially; this knowledge, being partial, has no place in the infinte-knowledge (kevalajñāna) of the Omniscient Lord (the Arhat). In the kevalajñāna, there is complete destruction of all imperfections, impurities and envelopments and, therefore, it has the power to illumine all objects-ofknowledge
(jñeya). It is impossible to script the grandeur of perfect-knowledge (kevalajñāna), suffice it to say that it indeed illumines with its steady light all modes of all objects-of knowledge (jñeya), at all times, for all times, and in all places.
Gatha 48
He, who does not know simultaneously the objects of the three worlds with their modes of the past, the present and the future, cannot know even a single object with its infinite modes (paryāya).
Explanatory Note:
In this universe (loka), the substance of space (ākāśa) is one indivisible whole i.e., one single continuum, the substance of medium-of-motion (dharma) is one indivisible whole,
the substance of medium-of-rest (adharma), too, is one indivisible whole, the substance of time (kāla) is innumerable-fold (asankhyāta), the souls (jīva) are infinite (ananta), and the substance of matter (pudgala) is infinite times the number of souls. All six substances have their distinctive, infinite modes of the three times. All these modes constitute the objects-of-knowledge (jñeya). Only the soul (ātmā, jīva) has the power to know. Just as the fire, while burning the fuel – wood, grass and leaves – takes its form, but continues to maintain its own nature as the fire, similarly, the knowledge-soul (jñāyaka), while knowing the objects-of-knowledge (jñeya) takes their form, but continues to maintain its knowledge-nature. The soul knows itself by own knowledge, on its own. This is the nature of the soul. Since the soul is all-knowing and all objects are reflected in its knowledge, the soul that does not know all objects-of-knowledge (jñeya), surely, does not know the soul too. The direct (pratyaksa) knowledge of the soul implies the knowledge of all objects-of-knowledge (jñeya), as these reflect in the soul. The knowledge of all objects-of-knowledge means the knowledge of the soul, and the knowledge of the soul means the knowledge of all objects-of-knowledge; the two are the same. In essence, the one who does not know all objects-of-knowledge (jñeya) does not know the soul (ātmā, jīva).
The knowledge that knows completely and at the same time, i.e., simultaneously, all objects – variegated and dissimilar – with their present, past and future modes (paryāya), is the permanent knowledge born out of destruction of the karmas – ksāyika jñāna, atīndriya jñāna.
Explanatory Note:
Only the perfect-knowledge (kevalajñāna) has the power to know simultaneously and completely all objects of-knowledge (jñeya), with their variegated and dissimilar characteristics, and their present, past and future modes. The knowledge produced on destruction-cum-subsidence (ksayopaśama) of knowledge-obscuring (jñānāvaraõīya) karmas knows the objects-of- knowledge (jñeya) partially and sequentially; this knowledge, being partial, has no place in the infinte-knowledge (kevalajñāna) of the Omniscient Lord (the Arhat). In the kevalajñāna, there is complete destruction of all imperfections, impurities and envelopments and, therefore, it has the power to illumine all objects-ofknowledge
(jñeya). It is impossible to script the grandeur of perfect-knowledge (kevalajñāna), suffice it to say that it indeed illumines with its steady light all modes of all objects-of knowledge (jñeya), at all times, for all times, and in all places.
Gatha 48
He, who does not know simultaneously the objects of the three worlds with their modes of the past, the present and the future, cannot know even a single object with its infinite modes (paryāya).
Explanatory Note:
In this universe (loka), the substance of space (ākāśa) is one indivisible whole i.e., one single continuum, the substance of medium-of-motion (dharma) is one indivisible whole,
the substance of medium-of-rest (adharma), too, is one indivisible whole, the substance of time (kāla) is innumerable-fold (asankhyāta), the souls (jīva) are infinite (ananta), and the substance of matter (pudgala) is infinite times the number of souls. All six substances have their distinctive, infinite modes of the three times. All these modes constitute the objects-of-knowledge (jñeya). Only the soul (ātmā, jīva) has the power to know. Just as the fire, while burning the fuel – wood, grass and leaves – takes its form, but continues to maintain its own nature as the fire, similarly, the knowledge-soul (jñāyaka), while knowing the objects-of-knowledge (jñeya) takes their form, but continues to maintain its knowledge-nature. The soul knows itself by own knowledge, on its own. This is the nature of the soul. Since the soul is all-knowing and all objects are reflected in its knowledge, the soul that does not know all objects-of-knowledge (jñeya), surely, does not know the soul too. The direct (pratyaksa) knowledge of the soul implies the knowledge of all objects-of-knowledge (jñeya), as these reflect in the soul. The knowledge of all objects-of-knowledge means the knowledge of the soul, and the knowledge of the soul means the knowledge of all objects-of-knowledge; the two are the same. In essence, the one who does not know all objects-of-knowledge (jñeya) does not know the soul (ātmā, jīva).