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Pravacanasāra
उपज्जदि जदिणाणं कमसो अढे पडुच्च णाणिस्स। तं णेव हवदि णिच्चं ण खाइगंणेव सव्वगदं 1-50॥
उत्पद्यते यदि ज्ञानं क्रमशोऽर्थान् प्रतीत्य ज्ञानिनः । तन्नैव भवति नित्यं न क्षायिकं नैव सर्वगतम् ॥1-50॥
सामान्यार्थ - [ यदि] जो [ ज्ञानिनः] आत्मा का [ ज्ञानं] चैतन्यगुण [ अर्थान् ] पदार्थों को [क्रमशः ] क्रम से [ प्रतीत्य] अवलम्बन करके [उत्पद्यते] उत्पन्न होता है [ तदा ] तो [ तत् ] वह ज्ञान [ नैव ] न तो [ नित्यं] अविनाशी [ भवति ] है [न क्षायिकं] न क्षायिक है और [नैव सर्वगतम्] न सबका जानने वाला होता है।
The knowledge (jñāna) that originates sequentially, having recourse to one object at a time, is not eternal (avināśī), is not born out of the destruction of karmas – kṣāyika, and is not allpervasive (sarvagata).
Explanatory Note: The knowledge that originates sequentially and knows the objects one by one is destructible (anitya) - it appears with focus on one object and disappears as focus shifts to another object. It originates due to destruction-cum-subsidence (kşayopaśama) of the knowledge-obscuring (jñānāvaraṇīya) karma and, therefore, changes in degree. Since it does not originate on destruction of the knowledge-obscuring (jñānāvaraṇīya) karma, it is not kṣāyika. Not able to know the infinitude of objects in regard to their quaternion of substance (dravya), place (kşetra), time (kāla), and being (bhāva), it is not all-pervasive (sarvagata). In essence, the knowledge that originates sequentially and knows the objects one by one is dependent; the owner of such knowledge cannot be the all-knowing Omniscient or the Sarvajña.
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