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स्वर्ण-जयन्ती गौरव-ग्रन्थ
Kevaljñāna, which is a complete knowledge or omniscience. So the Kevali is addressed as omniscient. b. Vibhāvajñāna - The knowledge which is incomplete and which needs help from different senses, mind and soul also is known Vibhāvajñāna. The Vibhāvajñāna is divided into two classes - Samyak-Jñāna (Right Knowledge) and Mithyā Jñāna (False Knowledge)
Samyak-Jñāna has four types1. Matijñāna- The knowledge which based on senses and mind is known as Matijñāna, such as sight, touch, taste, smail, sight sound etc. 2. Srutajñāna- The knowledge which is attained by going through scripture and hearing the teachings of saints, seers and great scholars. 3. Avadhijñāna- It has limitation of time, though it is achieved through soul.
Ajiva
Ajiva is not only non-jiva but is also anti-jiva, which means that is not only the absence of the qualities of jiva which characterizes ajiva, but ajiva is also antagonistic to jiva by nature. As we have seen Jaina philosophy starts with a perfect division of the universe into living and non-living substance, jiva and ajiva. The ajiva, i.e. non-living or non-soul substance are of five kinds, namely, (i) Pudgala i.e. matter, (ii) dharma i.e. medium of motion, (iii) Adharma, i.e. medium of rest, (iv) ākasa, i.e. space and (v) kāla, i.e. time.
These six substance (jiva and five kinds of ajiva) are called dravyas, i.e. elementary substance in Jaina philosophy. A dravya has got three characteristics as follows: (i) dravya has the quality of existence, (ii). dravya has the quality of permanence through origination and destruction and (iii). dravya is the substratum of attributes and modes. Pudgala (matter)
Atom (parmāņu) or combination of atoms is called pudgala. 'Pudagal', in the Jaina philosophy, is the technical term used for matter. Etimologically it means that which is capable to integrate
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