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**Sarvarthasiddhi**
[11288 2288 228. The dravya which is the object of all avadhi jnana, when divided into infinite parts, one part becomes the object of manahparyaya jnana. 8 229. Now, at the end, what is called kevalajnana, what is its object? To this, the sutra says:
Kevalajnana is active in all dravyas and their all paryaya. ||29|| 230. The word "dravya" and "paryaya" are in a dvandva samasa, meaning both are connected. The word "sarva" modifies both, meaning all dravyas and all paryaya. Jiva dravyas are infinite, and pudgala dravyas are even more infinite, differentiated by their anu and skandha. Dharma, adharma, and akasha are three, and kala is innumerable. Their paryaya are also infinite in all three times. There is no dravya or group of paryaya that is beyond the object of kevalajnana. To indicate the infinite greatness of kevalajnana, the sutra says "sarvadravya paryayeṣu".
8 231. It is said that the object of mati etc. is determined. But it is not known how many jnanas are simultaneously present in one atman, due to the arising of vritti from its own cause.
8 228. The dravya which is the object of all avadhi jnana, when divided into infinite parts, one part becomes the object of manahparyaya jnana.
8 229. Now, at the end, what is called kevalajnana, what is its object? To this, the sutra says:
Kevalajnana is active in all dravyas and their all paryaya. ||29||
6230. The word "dravya" and "paryaya" are in a dvandva samasa, meaning both are connected. The word "sarva" modifies both, meaning all dravyas and all paryaya. Jiva dravyas are infinite, and pudgala dravyas are even more infinite, differentiated by their anu and skandha. Dharma, adharma, and akasha are three, and kala is innumerable. Their paryaya are also infinite in all three times. There is no dravya or group of paryaya that is beyond the object of kevalajnana. To indicate the infinite greatness of kevalajnana, the sutra says "sarvadravya paryayeṣu".
Special Note: Here, in four sutras, the object of all five jnanas is indicated. Mati jnana and shruti jnana are active with the help of five senses and mind, this is clear, therefore their object can only be mati padartha. But mind, through its vikalpa, knows both rupa and arupa padartha, therefore the object of these two jnanas is said to be six dravyas and some of their paryaya. Avadhi jnana, although active without external help, is still kshayopaśamika, therefore its object can only be murta padartha. Therefore, the object of avadhi jnana is said to be rupa padartha. Manahparyaya jnana is also kshayopaśamika, therefore its object is also rupa padartha, but it perceives rupa padartha through the paryaya of mind, therefore its object is said to be an infinite part of the object of avadhi jnana. And kevalajnana is nirvarana, therefore its object is said to be all dravyas and their all paryaya.
8231. The object of mati etc. is determined, but it is not known how many jnanas are simultaneously present in one atman, due to the arising of vritti from its own cause.
1. Yadupi-Di. 1, Di. 21 2. Bheden bhi -Mu.