________________
अपदेसं सपदेसं मुत्तममुत्तं च पज्जयमजादं । पलयं गदं च जाणदि तं णाणमदिंदियं भणियं ॥1-41॥
अप्रदेशं सप्रदेशं मूर्तममूर्तं च पर्ययमजातम् । प्रलयं गतं च जानाति तज्ज्ञानमतीन्द्रियं भणितम् ॥1-41॥
प्रवचनसार
सामान्यार्थ जो ज्ञान [ अप्रदेशं ] प्रदेश रहित कालाणु तथा परमाणुओं को, [ सप्रदेशं ] प्रदेश सहित को अर्थात् पञ्चास्तिकायों को [ मूर्तं ] पुद्गलों को [ च ] और [ अमूर्तं ] शुद्ध जीवादिक द्रव्यों को [ अजातं पर्ययं ] अनागत पर्यायों को [च] और [ प्रलयं गतं ] अतीत पर्यायों को [ जानाति ] जानता है [ तत् ज्ञानं ] उस ज्ञान को [ अतीन्द्रियं ] अतीन्द्रिय [ भणितम् ] कहा है।
The knowledge which knows objects that are without spacepoints - kālāņu or anu, with space-points - pańcāstikāya, with form –pudgala, without form – jīva etc., the modes of the future that are yet to originate, and the modes of the past that have vanished, is the perfect - knowledge (omniscience or kevalajñāna), that is beyond the five senses-atindriyajñāna.
Explanatory Note: Perfect-knowledge (omniscience or kevalajñāna) is beyond the five senses - it is atīndriya jñāna; it knows everything and, therefore, the one who owns this kind of knowledge is the Omniscient (the Sarvajña). Those who believe that sensory-knowledge (matijñāna) can lead to omniscience are under delusion. Sensory-knowledge is able to know, to a certain extent, objects that are present, have form, substantiality, extensiveness, and proximity. It cannot know objects that are without form and are minuscule; it can also not know the nonpresent past and future modes (paryaya) of substances. How can the owner of such partial knowledge be granted the status of the Omniscient (the Sarvajña)?
....
51
