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Pravacanasāra
परिणमदि णेयमटुंणादा जदि णेव खाइगं तस्स। णाणं ति तं जिणिंदा खवयंतं कम्ममेवुत्ता 1-42॥
परिणमति ज्ञेयमर्थं ज्ञाता यदि नैव क्षायिकं तस्य । ज्ञानमिति तं जिनेन्द्राः क्षपयन्तं कर्मैवोक्तवन्तः ॥1-42॥ सामान्यार्थ - [ यदि] जो [ ज्ञाता ] जानने वाला आत्मा [ज्ञेयमर्थं ] ज्ञेयपदार्थ को [ परिणमति ] संकल्प-विकल्परूप होकर परिणमन करता है [ तदा ] तो [ तस्य ] उस आत्मा के [क्षायिकं ज्ञानं] कर्म के क्षय से उत्पन्न हुआ अतीन्द्रिय ज्ञान [न एव] निश्चय से नहीं है [इति ] इसलिये [जिनेन्द्राः] सर्वज्ञदेव [तं] उस विकल्पी जीव को [कर्म क्षपयन्तं] कर्म का अनुभव करनेवाला [ एव] ही [उक्तवन्तः ] कहते हैं।
If the knowledge-seeking soul is influenced by the objects-ofknowledge (jñeya), that soul certainly does not attain permanent knowledge born out of the destruction of karmas (kṣāyika jñāna); the Omniscient Lord calls such a soul the enjoyer of the fruits of the karmas.
Explanatory Note: The soul that experiences volition (samkalpa) or inquisitiveness (vikalpa) toward the objects-ofknowledge (jñeya) does not attain permanent knowledge (kṣāyika jñāna). Such a soul, attached to the objects-of-knowledge (jñeya), enjoys the fruits of the karmas without attainment of pristine knowledge, just as the deer chases a mirage. On attainment of permanent knowledge (kṣāyika jñāna) born out of destruction of the karmas, as the psychical-senses (bhāvendriya) are absent, there is no volition or inquisitiveness toward the objects-ofknowledge (jñeya). Such a soul enjoys infinite bliss born out of its direct, sense-independent knowledge - atindriya jnana. The soul that has indirect, sense-dependent knowledge enjoys the objectsof-knowledge (jñeya) as the fruits of the karmas.
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