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386
Translation of
[1, 17
12
17. Further, he represents a condition of the collocation of permanence, origination and destruction, though therein the origination is without destruction and the destruction devoid of origination.
18. In fact, every entity is characterised by existence; and it is with regard to only one aspect that every object suffers origination and destruction.1
19. He develops knowledge and happiness after having exhausted the destructive Karmas, being endowed with excellent infinite strength and excessive lustre and after becoming supersensuous.
*1. The miseries of those beings, that have faith in him who is
best among all things and who is respected by the foremost among gods and demons, are exhausted.2
20. In the case of the omniscient, the pleasure or pain is not physical, because he is endowed with supersensuousness: so it should be known.
21. The omniscient who develops knowledge directly visualizes all objects and their modifications; he does never comprehend them through the sensational stages such as outlinear grasp.
22. Nothing is indirect to him who is himself ever omniscient and who is all-round rich in the qualities of all the organs of senses though himself beyond the senses.
23. The soul is co-extensive with knowledge; knowledge is said to be co-extensive with the objects of knowledge; the object of knowledge comprises the physical and non-physical universe; therefore knowledge is omnipresent.
24-25. He, who does not admit the soul to be co-extensive with knowledge, must indeed concede that the soul is either smaller or larger than knowledge. If the soul is smaller, the knowledge, being insentient, cannot know; if larger, how can it know in the absence of knowledge ?
26. The great Jina is everywhere and all the objects in the world are within him, since the Jina is an embodiment of knowledge
1. Compare P. 11.
2. The găthas which are marked with an asterisk are not recognised in Amrtacandra's commentary, but they are treated as a regular part of the text by Jayasena; such verses are serially numbered with an asterisk.
3. The sense-perception, being not immediate, has four stages: avagraha; outlinear grasp; thā, consideration or discrimination; avāya, judgement, dhāranā, retention of the judgement. Such stages are not present when omniscience is functioning. TS. I, 15.
4. See II. 36, 44, 53 etc. infra.
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