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प्रवचनसार
तकालिगेव सव्वे सदसब्भूदा हि पज्जया तासिं । वट्टते ते णाणे विसेसदो दव्वजादीणं 1-37॥
तात्कालिका इव सर्वे सदसद्भूता हि पर्यायास्तासाम् । वर्तन्ते ते ज्ञाने विशेषतो द्रव्यजातीनाम् ॥1-37॥
सामान्यार्थ - [तासां द्रव्यतातीनां] उन प्रसिद्ध जीवादिक द्रव्य जातियों के | ते सर्वे] वे समस्त [ सदसद्भूताः] विद्यमान तथा अविद्यमान [ पर्यायाः] पर्याय [हि] निश्चय से [ज्ञाने] ज्ञान में [विशेषतः ] भिन्न-भिन्न भेद लिये [ तात्कालिका इव] वर्तमानकाल संबंधी पर्यायों की तरह [ वर्तन्ते ] प्रवर्तते हैं।
Certainly, all modes - present and not-present - of those types of substances (dravya) subsist in the (infinite) knowledge (kevalajñāna), as if in the present.
Explanatory Note: When an artist draws the figure of a past luminary, like Bāhubali or Bharata, or of a future luminary, like Tīrthańkara Padmanābha (future incarnation of King Śreņika), these are seen in the present. In the same way, the knowledgemirror reflects, in the present, the substances of the past and the future. How is it possible? An advanced ascetic who has attained, through austerity, the purity of his soul is able to know the past and future modes of a substance (an individual, for example); his knowledge at that time takes the form of that mode. If the Omniscient, who has attained infinite knowledge through ultimate purity of his soul, knows all modes of all substances, there is nothing‘impossible’in this. This is the nature of knowledge, and the nature of a substance is beyond logical argument.
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