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The substances have two kinds of modes: (i) inherent and (ii) externally derived Unless both of these are fully comprehended, even a single entity cannot be fully known. The comprehension of one entity through both kinds of modes leads one to the comprehension of all entities. The spiritual significance of this sūtra can be expressed thus: One who knows the soul knows everything, and vice-versa. Višeşāvaśyakabhāsya, gāthă 484 : *egam jāņam savvam jāņai, savvam ca jāņamegam ti. iya savvamajāņamto, nāgäram savvahã muņai. Ibid, gāthā 484 Vrti : ekam kimapi vastu sarvaiḥ svaparaparyāyaiḥ yuktam jānan - avabhudhya-mānaḥ sarvam lokālokagatam vastu sarvaiḥ svaparaparyāyairyuktam jānāti, sarvavastuparijñā ananāntarīyaktvād ekavastujñānasya yaśca sarvam sarvaparyāyopetam vastu jānāti sa ekamapi sarvaparyāyopetam jānāti, ekaparijñānā vinābhāvitvāt sarvaparijñānasya. Ācāränga Cūrņī, p. 126 : uvasamaņamti vā ņāmaņam vā egatthā. “There are four classes of gods: forest, palace dwelling, luminous and empyrean. The colouring of boundless ascetics increase in radiance along with the increase in their monastic standing. Gradually the ascetics develop their radiance and finally surpass the gods of the highest heaven." Ācārānga Cūrņi, p. 127 : egam anamtāņubamdhim koham savvaāyappadesehim vigimcimto, vigimciņamti vā vivegotti vā khavaṇatti vã egatthā. Pamcama Karmagrantha, Kșapakaśreņi Dvāra, gāthā 99, 100 Pātañjalayogadarśana 1.20 bhāsyam - śradhã cetasaḥ samprasādaḥ, sa hi jananīva kalyāņi yogi-nam pāti. Uttarajjhayaņāṇī, 29.2 : ‘samvegenam bhamte! jīve kim jaņayai? ‘Samvegeņam anuttaram dhammasaddham jaņayai. aṇuttarãe dhammasaddhāe samvegam havvamāgacchai, aṇamtāņubamdhikohamānamāyālobhe khavei, kammam na bamdhai, tappaccaiyam ca nam micchattavisohim kāünam damsanārāhae bhavai. damsanavischie ya ņam visuddhāe atthegaie teneva bhavaggahaņeņam sijjhai. sohie ya nam visuddhãe taccam puno bhavaggahaņam nāikkamai. Sammatitarkaprakarana 3.45: jo heuvāyapakkammi heuo āgame ya ägamio. Jo sasamayapannavao siddhamtavirāhao anno.
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