________________ Verse 152-153 knows all substances of the three worlds and the three times directly and simultaneously, in respect of their substance (dravya), place (ksetra), time (kala), and being (bhava). The Omniscient Lord attains the light of knowledge that is steady like the light of the jewel. It neither accepts nor rejects the objects-ofknowledge (jneya) and the objects-of-knowledge do not cause transformation in the soul. The soul experiences only the nature of own soul by own soul, utterly indifferent to all external objects. As objects like the pot and the board get reflected in the mirror without the mirror wanting to reflect these, all objects-of-knowledge (jneya) of the three times get reflected in the knowledge of the Omniscient Lord without him having any desire to know these. He is just the knower Gjnata) and the seer (drsta). The knowing soul is utterly different from all foreign objects; only empirically, there is the relationship of the knower (jnayaka) and the known (jneya).1 The experience of the nature of own soul by own soul, utterly indifferent to all external objects, is the supreme meditation (dhyana), the cause of dissociation (nirjara) of karmas. द्रव्यकर्ममोक्ष के स्वरूप का कथन - The nature of final liberation (dravya-moksa) - जो संवरेण जुत्तो णिज्जरमाणोध सव्वकम्माणि / ववगदवेदाउस्सो मुयदि भवं तेण सो मोक्खो // 153 // यः संवरेण युक्तो निर्जरयन्नथ सर्वकर्माणि / व्यपगतवेद्यायुष्को मुञ्चति भवं तेन स मोक्षः // 153 // 1. see Vijay K. Jain (2018), Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 41. . . . . . . . . . . 289
