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जदि पच्चक्खमजायं पज्जायं पलयिदं च णाणस्स । ण हवदि वा तं णाणं दिव्वं ति हि के परूवेंति ॥1-39॥
प्रवचनसार
यदि प्रत्यक्षोऽजातः पर्यायः प्रलयितश्च ज्ञानस्य । न भवति वा तत् ज्ञानं दिव्यमिति हि के प्ररूपयन्ति ॥1-39॥
सामान्यार्थ – [ यदि वा ] और जो [ ज्ञानस्य ] केवलज्ञान के [ अजातः पर्यायः ] अनागत पर्याय [च] तथा [ प्रलयितः ] अतीत ( नष्ट) पर्याय [ प्रत्यक्षः ] अनुभवगोचर [ न भवति ] नहीं होते तो [ तत् ज्ञानं ] उस ज्ञान को [ दिव्यं इति ] सबसे उत्कृष्ट अर्थात् स्तुति करने योग्य ऐसा [हि ] निश्चय करके [ के प्ररूपयन्ति ] कौन कहता ? कोई भी नहीं ।
If those not-present modes (paryāya) – which are yet to originate, and which had originated in the past but destroyed - of the substance (dravya) were not reflected directly in the knowledge of the Omniscient - kevalajñāna – who will call that knowledge superlative, worthy of adoration?
Explanatory Note: What excellence will the knowledge (jñāna) have if it fails to know the past and the future modes (paryaya) of the substance? Only that knowledge which knows directly the past and the future modes (paryaya) of the substance is excellent. There is no doubt that the divine knowledge of Lord Jina reflects directly and simultaneously all modes (paryāya) – of the three times – of the substance (dravya). The superlative, infinite knowledge kevalajñāna- of the Omniscient is amazing.
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