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other passions. The person who knows all the passions, knows the essence of one passion. The first step towards the release from passion is the comprehensive knowledge of that particular passion. The person who does not know (the nature of passion) can not be expected to strive for its inhibition or elimination. This is the ethical view -point. In the Cūrņi and the Vrtti, the present Sūtra has been explained from the doctrinal standpoint. There are four limbs of the scriptural method of exposition, viz., ontological disquisition, ethical disquisition, mathematical disquisition, didactic narrative disquisition. Every sūtra is to be propounded from all these four angles of vision. The doctrinal standpoint, therefore, is also not irrelevant in the present context. The opinion of the Cūrņi (p. 126). the person who knows only the substance called jīva or only the substance called ajīva in all ‘modes - past, future and present - (knows all substance). The disciple may have asked : 'O Lord! does the person who knows only 'one' also knows all too?' (The reply is:) 'Yes'. Here the modes of the jīva and the ajīva are to be explained to the disciple to show how the understanding of one substance with all its modes is sufficient enough to know all other substance in all their modes.? This has been explained in some detail in the Vrtti (patra 155) - "If any person, whosoever, examines any atom or any other sbustance in its present and future mode or its own or alien modes is capable of knowing all its own and alien modes. This is so because there is universal concomitance between the knowledge of all things and the knowledge of all the past and future modes of a substance.? The person who knows all the things in the womb of the world necessarily knows the single thing like the jar. The single object through its different modes past and future assumes different natures in the beginningless and endless time and thus passes through the nature of every substance. As has been said - "The past and the future modes, both substantial and verbal of a single entity constitute the entire reality of the substance." (Sanmatitarkapra karaṇa, 1.31). All the substances are interrelated spatially and temporally. And therefore the knowledge of any one particular substance requires the knowledge of all others.
TAH 431 4Q - ATE, 2006
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