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Pravacanasāra
जंतकालियमिदरं जाणदि जुगवं समंतदो सव्वं । अत्थं विचित्तविसमं तं णाणं खाइयं भणियं ॥1-47॥
यत्तात्कालिकमितरं जानाति युगपत्समन्ततः सर्वम् । अर्थं विचित्रविषमं तत् ज्ञानं क्षायिकं भणितम् ॥1-47॥
सामान्यार्थ - [ यत् ] जो ज्ञान [ समन्ततः] सर्वांग से [ तात्कालिकमितरं] वर्तमानकाल संबंधी और उससे जुदी भूत, भविष्यत्काल संबंधी पर्यायोंकर सहित [विचित्रं ] अपनी लक्षणरूप लक्ष्मी से अनेक प्रकार [ विषमं] और मूर्त-अमूर्तादि असमान जाति-भेदों से विषम अर्थात् एकता नहीं ऐसे [ सर्वं अर्थं ] सब ही पदार्थों के समूह को [ युगपत् ] एक ही समय में [जानाति ] जानता है [ तद्ज्ञानं] उस ज्ञान को [क्षायिकं] क्षायिक अर्थात् कर्म के क्षय से प्रगट हुआ अतीन्द्रिय ऐसा [भणितम् ] कहा है।
The knowledge that knows completely and at the same time, i.e., simultaneously, all objects – variegated and dissimilar – with their present, past and future modes (paryāya), is the permanent knowledge born out of destruction of the karmas – kṣāyika jñāna, atīndriya jñāna.
Explanatory Note: Only the perfect-knowledge (kevalajñāna) has the power to know simultaneously and completely all objectsof-knowledge (iñeya), with their variegated and dissimilar characteristics, and their present, past and future modes. The knowledge produced on destruction-cum-subsidence (ksayopasama) of knowledge-obscuring (jñānāvaraṇīya) karmas knows the objectsof-knowledge (jneya) partially and sequentially; this knowledge, being partial, has no place in the infinte-knowledge (kevalajñāna) of the Omniscient Lord (the Arhat). In the kevalajñāna, there is complete destruction of all imperfections, impurities and envelop
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