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Pravacanasāra
of) knowledge becomes inanimate like pot or cloth. Inanimate soul must lose its ability to know. If fire is larger than its (quality of) heat then fire without heat becomes cold and must lose its power to burn.
The soul, thus, is coextensive with knowledge, neither less nor more.
सव्वगदो जिणवसहो सव्वे वि य तग्गया जगदि अट्ठा। णाणमयादो य जिणो विसयादो तस्स ते भणिदा 1-26॥
सर्वगतो जिनवृषभः सर्वेऽपि च तद्गता जगत्यर्थाः । ज्ञानमयत्वाच्च जिनो विषयत्वात्तस्य ते भणिताः ॥1-26॥
सामान्यार्थ - [ज्ञानमयत्वात् ] ज्ञानमयी होने से [जिनवृषभः] जिन अर्थात् गणधरादिदेव उनमें वृषभ (प्रधान) [जिनः] सर्वज्ञ भगवान् [ सर्वगतः ] सब लोक-अलोक में प्राप्त हैं [च ] और [ तस्य विषयत्वात् ] उन भगवान् के जानने योग्य होने से [ जगति ] संसार में [ सर्वेऽपि च ते अर्थाः ] वे सब ही पदार्थ [तद्गताः ] उन भगवान् में प्राप्त हैं ऐसा [ भणिताः ] सर्वज्ञ ने कहा है।
The Omniscient has declared that Lord Jina - the first of whom was Lord Rsabha, having infinite knowledge - has all-pervasive (sarvagata) existence. All objects-of-knowledge (jneya) in the world – being knowables – reflect in his knowledge.
Explanatory Note: The knowledge that reflects all objects of the world, with their modes of the past, the present, and the future, is all-pervasive (sarvagata); Lord Jina has infinite knowledge and, therefore, he too is all-pervasive (sarvagata). Just as the mirror reflects all substances like the pot and the cloth, the knowledge of the Omniscient Lord reflects all substances of the universe (loka)
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