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Pravacanasāra
सामान्यार्थ - [ यदि] जो [ ते अर्थाः ] वे ज्ञेयपदार्थ [ ज्ञाने ] केवलज्ञान में [न सन्ति ] नहीं होवें तो [ सर्वगतं ज्ञानं ] सब पदार्थों में प्राप्त होने वाला ज्ञान अर्थात् केवलज्ञान ही [ न भवति ] नहीं होवे [ वा] और जो [ सर्वगतं ज्ञानं ] केवलज्ञान है ऐसा मानो तो [ अर्थाः ] पदार्थ [ ज्ञानस्थिताः ] ज्ञान में स्थित हैं (मौजूद हैं) ऐसा [कथं न ] क्यों न होवे? अवश्य ही होवे।
If not all objects-of-knowledge (jñeya) inhere in omniscience (kevalajñāna), then omniscience cannot be all-pervasive (sarvagata). If omniscience is all-pervasive why would all objects-of-knowledge (jñeya) not inhere in it?
Explanatory Note: If omniscience (kevalajñāna) is not able to reflect all objects-of-knowledge (jñeya), like the mirror, it cannot be all-pervasive (sarvagata). The mirror, due to its inherent nature, becomes the object of reflection; similarly, knowledge, due to its nature of knowing, inheres in the object-of-knowledge (jñeya). Why would then the object-of-knowledge (jñeya) not called, empirically, as having knowledge? This establishes that the knowledge (jñāna) and the object-of-knowledge (jñeya) inhere in each other, empirically.
गेण्हदि णेव ण मुंचदि ण परं परिणमदि केवली भगवं । पेच्छदि समंतदो सो जाणदि सव्वं णिरवसेसं 1-32॥
गृह्णाति नैव न मुञ्चति न परं परिणमति केवली भगवान् ।
पश्यति समन्ततः स जानाति सर्वं निरवशेषम् ॥1-32॥ सामान्यार्थ - [ केवली भगवान् ] केवलज्ञानी सर्वज्ञ देव [ परं] ज्ञेयभूत परपदार्थों को [ नैव ] निश्चय से न तो [ गृह्णाति ] ग्रहण करते हैं [न मुश्चति ] न छोड़ते हैं
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