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शुद्धोपयोग अधिकार
12 - THE PURE-COGNITION
mirror, all substances and their infinite modes, extending through the past, the present, and the future.
Ācārya Kundakunda’s Pravacanasāra: सव्वगदो जिणवसहो सव्वे वि य तग्गया जगदि अट्ठा । णाणमयादो य जिणो विसयादो तस्स ते भणिदा ॥१-२६॥
ज्ञानमयी होने से जिन अर्थात् गणधरादिदेव उनमें वृषभ (प्रधान) सर्वज्ञ भगवान् सब लोक-अलोक में प्राप्त हैं और उन भगवान् के जानने योग्य होने से संसार में वे सब ही पदार्थ उन भगवान् में प्राप्त हैं ऐसा 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 (jñeya) in the world - being knowables – reflect in his knowledge.
Now, the empirical point-of-view – vyavahāranaya – is dependent on the externality - parāśrito vyavahāraḥ. The Scripture uses this pointof-view to facilitate understanding of the attribute of the soul (ātmā) by the uninitiated and untrained seeker of the truth. It is from this point-of-view that perfect-knowledge (kevalajñāna) has been said to know fully all objects of the three times (the past, the present, and the future). From the real or transcendental point-of-view-niscayanaya - the soul (ātmā) is inseparable from knowledge (jñāna) and perception (darsana).
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