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जीवाधिकार
1 - THE SOUL
“Look at the moon in the sky.”. Here the sky is intended merely as the background. That for the sake of which the seekers pursue the path of external and internal austerities (tapa) is pure and perfect-knowledge (kevalajñāna). It also means 'without the help of anything else'. Perfect-knowledge (kevalajñāna) is mentioned last as it is attained at the end. Telepathy (manaḥparyayajñāna) is mentioned close to it because of its proximity. How is there proximity? Self-restraint (samyama) is the basis of both. Clairvoyance (avadhijñāna) is far-off from telepathy (manaḥparyayajñāna) hence it has been mentioned before telepathy. Indirect (parokşa) knowledge is mentioned before direct (pratyakşa) knowledge as it is easily intelligible. Almost all beings are familiar with and experience sensory-knowledge (matijñāna) and scriptural-knowledge (śrutajñāna), hence these are easily intelligible. Thus, these are the five kinds of knowledge.
सर्वद्रव्यपर्यायेषु केवलस्य ॥१-२९॥
केवलज्ञान का विषय-सम्बन्ध सर्व द्रव्य और सर्व पर्याय हैं, अर्थात् केवलज्ञान एक ही साथ सभी पदार्थों को और उनकी सभी पर्यायों को जानता है।
Omniscience (kevalajñāna) extends to all substances (dravya) and all their modes (paryāya) simultaneously.
The attributive ‘sarva' - all - is added to both, 'dravya'- substance, and 'paryāya'- mode. First the soul-substances (īva dravya) are infinite-times-infinite (anantānanta). The forms of matter (pudgala dravya) are infinitetimes-infinite of these. Atoms (anu) and molecules (skandha) are the divisions of matter. The medium of motion (dharma dravya), the medium of rest (adharma dravya) and the space (ākāśa dravya) are three. The substance of time (kāla dravya) is innumerable (asamkhyāta). Each of these substances has infinite-times-infinite modes (paryāya), extending through the past, the present and the future. There is nothing, either substance or mode, which does not
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