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46 Studies in Umāsvāti jñāna and darśanāvaraṇa karmas and the host of the mohanīyas, becomes itself pure consciousness, freed from all defilements and thus is transformed by itself into knowledge that reflects both itself and all other knowables as well as bliss (saukhyam), which is characterized by freedom from doubt, perplexity, anguish and so forth (anākulatā). Therefore these two, viz., knowledge and spiritual bliss (ānanda) are the soul's own nature’.17
It is interesting that the word ānanda employed here is related to the purity of the soul primarily resulting from the destruction of all forms of moha, which can be a synonym for ākulatā. These two characteristics, namely, knowledge and bliss, are so interrelated that Kundakunda is even able to apply the method of pure non-conventional view (śuddha niscayanaya), and proclaim further that the infinite knowledge of the kevalin is itself perfect bliss (ņāņam vimalam suham iti egamtiyam bhaniyam).18 Commenting on this, Amstacandra elaborates further that an ordinary person's knowledge suffers from the limited ability to know each and every object only partially and only in a sequential order, confined as it is to the limited scope of the senses and the mind. This itself produces curiosity which is not free from perplexity and other such forms of suffering (ākulatā). For this reason, Amrtacandra asserts that kevalajñāna itself, having gone beyond all curiosity, may be said to be identical with infinite bliss (ataḥ sarvathā kevalam sukham aikāntikam anumodanīyam).19 However, Jayasena, in keeping with his more moderate stance, points out that the bliss (sukha) of the kevalin, characterized as anākula as well as paramānanda, is no doubt distinct from jñāna since this quality has different name, a different characteristic, and a different purpose. Even so, from the niscaya viewpoint (in which differences are disregarded), perfect sukha may be said to be not distinct (abhinna) from infinite knowledge. 20
