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और [ न परिणमति ] न परिणमन करते हैं । [ सः ] वे केवली भगवान् [ सर्वं ] सब [ निरवशेषं ] कुछ भी बाकी नहीं ऐसे ज्ञेय पदार्थों को [ समन्ततः ] सर्वांग ही [ पश्यति ] देखते हैं और [ जानाति ] जानते हैं।
From the transcendental-point-of-view (niścayanaya), the Omniscient Lord - the soul with kevalajñāna - neither accepts nor rejects the objects-of-knowledge (jñeya), and the objects-ofknowledge (jñeya) do not transform the soul. It sees and knows all objects-of-knowledge (jneya), without exception.
प्रवचनसार
Explanatory Note: The Omniscient Lord attains the light of knowledge that is steady like the light of the jewel. It neither accepts nor rejects the objects-of-knowledge (jñeya) and the objects-of-knowledge (jñeya) 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 (jñeya) 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 (jñātā) and the seer (drstā). The knowing soul is utterly different from all foreign objects; only empirically, there is the relationship of the knower (jñāyaka) and the known (jñeya).
जो हि सुदेण विजाणदि अप्पाणं जाणगं सहावेण । तं सुदकेवलिमिसिणो भांति लोयप्पदीवयरा ॥1-33॥
यो हि श्रुतेन विजानात्यात्मानं ज्ञायकं स्वभावेन । तं श्रुतकेवलिनमृषयो भणन्ति लोकप्रदीपकराः ॥1-33॥
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