08-10-2022, 08:55 AM
Gatha -50
The knowledge (jñāna) that originates sequentially, having recourse to one object at a time, is not eternal (avināśī), is not born out of the destruction of karmas – kÈāyika, and is not allpervasive (sarvagata).
Explanatory Note:
The knowledge that originates sequentially and knows the objects one by one is destructible (anitya) – it appears with focus on one object and disappears as focus shifts to
another object. It originates due to destruction-cum-subsidence (ksayopaśama) of the knowledge-obscuring (jñānāvaraõīya) karma and, therefore, changes in degree. Since it does not originate on destruction of the knowledge-obscuring (jñānāvaraõīya) karma, it is not ksāyika. Not able to know the infinitude of objects in regard to their quaternion of substance (dravya), place (ksetra), time (kāla), and being (bhāva), it is not all-pervasive (sarvagata). In essence, the knowledge that originates sequentially and knows the objects one by one is dependent; the owner of such knowledge cannot be the all-knowing Omniscient or the Sarvajña.
Gatha-51
The perfect-knowledge (kevalajñāna) of the Omniscient knows simultaneously and eternally the whole range of objects of the three times, in the three worlds, having dissimilar and variegated nature. O worthy souls, this is truly the glory of the perfect-knowledge (kevalajñāna).
Explanatory Note:
As the direct, perfect knowledge (kevalajñāna) that reflects simultaneously all objects-of-knowledge (jñeya) by taking their form needs no changeover or transition, it is non-destructible (nitya). As it originates on destruction of the knowledge-obscuring (jñānāvaraõīya) karma, it is ksāyika. As it knows the infinitude of objects with regard to their quaternion of substance (dravya), place (ksetra), time (kāla), and being (bhāva), it is all-pervasive (sarvagata). It is impossible to describe the perfect-knowledge (kevalajñāna); only the owner of such knowledge is the all-knowing (the Sarvajña).
Gatha-52
Because the pure soul (the Omniscient), while it knows all objects-of-knowledge (jñeya), does not undergo transformation due to these objects, does not become the owner of these objects, and does not originate in form of these objects, therefore, it is free from karmic-bondage (karmabandha).
Explanatory Note:
Although the Omniscient soul knows all objects-of-knowledge (jñeya), it does not undergo transformation of attachment (rāga) and aversion (dveÈa) due to these objects; it
neither accepts these nor originates in these. It is, therefore, free from karmic-bondage (karmabandha). Knowledge-activity takes two forms: the activity of knowing – jñaptikriyā, and the activity of transformation-by-the-known – jñeyārthaparinamanakriyā. The activity of knowing – jñaptikriyā – knows without attachment (rāga) and aversion (dveÈa). The activity of transformation-by-theknown – jñeyārthapariõamanakriyā – knows with attachment (rāga) and aversion (dveÈa). The activity of knowing – jñaptikriyā – does not cause the bondage of karma; the activity of transformation-by-the-known – jñeyārthaparinamanakriyā – causes the bondage of karma. Note that earlier verse (gāthā) 32 expounds that the Omniscient soul sees and knows all objects-ofknowledge (jñeya), but neither accepts nor rejects these objects-ofknowledge; these do not transform the soul. Subsequently, verse (gāthā) 43 expounds that the soul with delusion (moha), attachment (rāga) and aversion (dveÈa), engenders four kinds of karmic-bondage (karmabandha) on fruition of karmas.
This completes discussion on the knowledge (jñāna).
The knowledge (jñāna) that originates sequentially, having recourse to one object at a time, is not eternal (avināśī), is not born out of the destruction of karmas – kÈāyika, and is not allpervasive (sarvagata).
Explanatory Note:
The knowledge that originates sequentially and knows the objects one by one is destructible (anitya) – it appears with focus on one object and disappears as focus shifts to
another object. It originates due to destruction-cum-subsidence (ksayopaśama) of the knowledge-obscuring (jñānāvaraõīya) karma and, therefore, changes in degree. Since it does not originate on destruction of the knowledge-obscuring (jñānāvaraõīya) karma, it is not ksāyika. Not able to know the infinitude of objects in regard to their quaternion of substance (dravya), place (ksetra), time (kāla), and being (bhāva), it is not all-pervasive (sarvagata). In essence, the knowledge that originates sequentially and knows the objects one by one is dependent; the owner of such knowledge cannot be the all-knowing Omniscient or the Sarvajña.
Gatha-51
The perfect-knowledge (kevalajñāna) of the Omniscient knows simultaneously and eternally the whole range of objects of the three times, in the three worlds, having dissimilar and variegated nature. O worthy souls, this is truly the glory of the perfect-knowledge (kevalajñāna).
Explanatory Note:
As the direct, perfect knowledge (kevalajñāna) that reflects simultaneously all objects-of-knowledge (jñeya) by taking their form needs no changeover or transition, it is non-destructible (nitya). As it originates on destruction of the knowledge-obscuring (jñānāvaraõīya) karma, it is ksāyika. As it knows the infinitude of objects with regard to their quaternion of substance (dravya), place (ksetra), time (kāla), and being (bhāva), it is all-pervasive (sarvagata). It is impossible to describe the perfect-knowledge (kevalajñāna); only the owner of such knowledge is the all-knowing (the Sarvajña).
Gatha-52
Because the pure soul (the Omniscient), while it knows all objects-of-knowledge (jñeya), does not undergo transformation due to these objects, does not become the owner of these objects, and does not originate in form of these objects, therefore, it is free from karmic-bondage (karmabandha).
Explanatory Note:
Although the Omniscient soul knows all objects-of-knowledge (jñeya), it does not undergo transformation of attachment (rāga) and aversion (dveÈa) due to these objects; it
neither accepts these nor originates in these. It is, therefore, free from karmic-bondage (karmabandha). Knowledge-activity takes two forms: the activity of knowing – jñaptikriyā, and the activity of transformation-by-the-known – jñeyārthaparinamanakriyā. The activity of knowing – jñaptikriyā – knows without attachment (rāga) and aversion (dveÈa). The activity of transformation-by-theknown – jñeyārthapariõamanakriyā – knows with attachment (rāga) and aversion (dveÈa). The activity of knowing – jñaptikriyā – does not cause the bondage of karma; the activity of transformation-by-the-known – jñeyārthaparinamanakriyā – causes the bondage of karma. Note that earlier verse (gāthā) 32 expounds that the Omniscient soul sees and knows all objects-ofknowledge (jñeya), but neither accepts nor rejects these objects-ofknowledge; these do not transform the soul. Subsequently, verse (gāthā) 43 expounds that the soul with delusion (moha), attachment (rāga) and aversion (dveÈa), engenders four kinds of karmic-bondage (karmabandha) on fruition of karmas.
This completes discussion on the knowledge (jñāna).