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तिक्कालणिच्चविसमं सयलं सव्वत्थ संभवं चित्तं । जुगवं जादि जोहं अहो हि णाणस्स माहप्पं ॥1-51॥
त्रैकाल्यनित्यविषमं सकलं सर्वत्र संभवं चित्रम् | युगपज्जानाति जैनमहो हि ज्ञानस्य माहात्म्यम् ॥1-51॥
प्रवचनसार
सामान्यार्थ - [जैनं ] जिनेन्द्रदेव का ज्ञान [ त्रैकाल्यनित्यविषमं ] अतीतादि तीनों काल से सदाकाल (हमेशा) असम ऐसे [ सर्वत्र संभवं ] सब लोक में तिष्ठते [चित्रं ] नाना प्रकार के [ सकलं ] सब पदार्थ [ युगपत् ] एक ही बार [ जानाति ] जानता है। [ अहो ] हे भव्य जीवों [हि ] निश्चयकर यह [ ज्ञानस्य ] ज्ञान की [ माहात्म्यम् ] महिमा है।
The perfect-knowledge (kevalajñāna) of the Omniscient knows simultaneously and eternally the whole range of objects of the three times, in the three worlds, having dissimilar and variegated nature. O worthy souls, this is truly the glory of the perfect-knowledge (kevalajñāna).
Explanatory Note: As the direct, perfect knowledge (kevalajñāna) that reflects simultaneously all objects-ofknowledge (jñeya) by taking their form needs no changeover or transition, it is non-destructible ( nitya). As it originates on destruction of the knowledge-obscuring (jñānāvaraṇīya) karma, it is kṣayika. As it knows the infinitude of objects with regard to their quaternion of substance (dravya), place (kṣetra), time (kāla), and being (bhāva), it is all-pervasive ( sarvagata). It is impossible to describe the perfect-knowledge (kevalajñāna); only the owner of such knowledge is the all-knowing (the Sarvajña).
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