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ments 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.
जो ण विजाणदि जुगवं अत्थे तिक्कालिगे तिहुवणत्थे । णादुं तस्स ण सक्कं सपज्जयं दव्वमेगं वा ॥1-48॥
प्रवचनसार
यो न विजानाति युगपदर्थान् त्रैकालिकान् त्रिभुवनस्थान् । ज्ञातुं तस्य न शक्यं सपर्ययं द्रव्यमेकं वा ॥1-48॥
सामान्यार्थ [यः ] जो पुरुष [ त्रिभुवनस्थान् ] तीन लोक में स्थित [ त्रैकालिकान् ] अतीत, अनागत, वर्तमान - इन तीन काल संबंधी [ अर्थान् ] पदार्थों को [ युगपत् ] एक ही समय में [ न विजानाति ] नहीं जानता है [ तस्य ] उस पुरुष के [ सपर्ययं ] अनन्त पर्यायों सहित [ एकं द्रव्यं वा ] एक द्रव्य को भी [ ज्ञातुं ] जानने की [ शक्यं न ] सामर्थ्य नहीं है।
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 (kala) is innumerable-fold (asamkhyāta), the souls (jīva) are infinite (ananta), and the
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