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Pravacanasara
अत्थं अक्खणिवदिदं ईहापुव्वेहिं जे विजाणंति । सिंपरोक्खभूदं णादुमसक्कं ति पण्णत्तं ॥1-400
अर्थमक्षनिपतितमीहापूर्वैः ये विजानन्ति । तेषां परोक्षभूतं ज्ञातुमशक्यमिति प्रज्ञप्तम् ॥1-40॥
सामान्यार्थ [ये ] जो जीव [ अक्षनिपतितं ] इन्द्रिय गोचर हुए [ अर्थं ] घट-पटादि पदार्थों को [ ईहापूर्वै: ] ईहा है पूर्व में जिनके ऐसे ईहा, अवाय, धारणा इन मतिज्ञानों से [विजानन्ति ] जानते हैं [ तेषां ] उन जीवों के [ परोक्षभूतं ] अतीत-अनागतकाल संबंधी परोक्ष वस्तु [ ज्ञातुम् ] जानने को [ अशक्यं ] असमर्थपना है [ इति ] इस प्रकार [ प्रज्ञप्तम् ] सर्वज्ञदेव ने कहा है।
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The Omniscient Lord has declared that those who know substances through the sensory-knowledge (matijñāna), that operates in stages including speculation (īhā), are not able to know the not-present modes (paryāya) of the substance.
Explanatory Note: For acquisition of sensory-knowledge (matijñāna) there must be some kind of association of the substance with the sense-organ. The knowledge is then acquired in stages: apprehension (avagraha), speculation (īhā), perceptual judgement (avāya), and retention (dhāranā ). Since there is no association possible of the sense-organ with the past and the future modes of the substance, these are not reflected in sensoryknowledge (matijñāna). Further, sensory-knowledge is not able to know, due to lack of association, substances that are minute (like atom), distant (like heaven, Mount Meru), and without form (like the medium of motion - dharma). Sensory-knowledge is able to know only gross substances like the pot and the board; it is indirect, inferior, and fit to be abandoned. It is not direct, like infinite-knowledge (kevalajñāna) of the Omniscient.
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