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Pravacanasara
ways past, present and future modes (paryaya); origination (utpāda), destruction (vyaya) and permanence (dhrauvya); substance (dravya), quality (guna) and mode (paryaya). Further, since the substances - the soul (jiva) and the non-soul (ajiva) – undergo modification, the above modes of expression are used.
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Explanatory Note: The previous verse (gāthā) expounds that the soul (ātmā, jīva) is the knowledge (jñāna). And the soul itself, without outside help, knows the self as well as the other objects-ofknowledge (jñeya) through its own modification of the knowledge. No other substance has this knowledge. The substance, which is expressed in three ways past, present and future modes; origination (utpada), destruction (vyaya) and permanence (dhrauvya); and substance (dravya), quality (guna) and mode (paryaya) - is worth knowing by the soul. The soul, like the lamp, illumines the self as well as the others and, therefore, is the objectof-knowledge (jñeya) as well as the knowledge (jñāna). The remaining five substances - the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa), the matter (pudgala), and the time (kāla) - have no knowledge (jñāna) but are the objects-of-knowledge (jñeya).
How can the soul know itself? It knows itself like the lamp, which illumines the self as well as the others. How does the soul know the objects-of-knowledge (jñeya)? The knowledge (jñāna) as well as the objects-of-knowledge (jñeya) undergo modification, and the modification of the knowledge (jñāna) is with help of the objects-of-knowledge (jñeya). With help of the objects-ofknowledge (jñeya), the knowledge (jñāna) knows; if there were no objects-of-knowledge (jñeya), whom will the knowledge (jñāna) know? With help of the knowledge (jñāna), the objects-ofknowledge (jñeya) are known; if there were no knowledge (jñāna), who will know the objects-of-knowledge (jñeya)? There is this eternal relationship between the objects-of-knowledge (jñeya) and the knowledge (jñāna).
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