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cover being removed in particular persons compared to those who have no schooling and therefore cannot foresee what others have foreseen and forecasted, i.e. their Kc has not been lessened to that particular extent in a particular direction at a particular time.
Knowledge is neither dependent on body nor nerve cells nor anything else. Knowledge since it is soul is dependent on itself. The less the knowledge cover more the knowledge is realised and more a living being (particularly human beings) knows - past - present - future. When the knowledge cover is nil the knowledge is absolute/total/infinite. Then the person does not see through his eyes, hears through his ears, tastes through his tongue, feels through his skin, smells through is nose but he knows and sees through his whole body (And this is the reason why some persons can tell colour by mere touch...their knowledge cover so far as to that extent is concerned has becomes less) - his whole soul as it resides in the whole body. A person having complete knowledge will not sleep as sleep is a result of knowledge cover - that is why our apparent consciousness becomes almost nil in sleep or in coma.
Consciousness that we have been dealing with here deserves an independent paper for complete explanation and in as much as this paper relates to Time Vis-a-vis consciousness suffice it to say that consciousness itself is soul and soul is consciousness itself . spread all over body going to the extent that when Kc is fully obliterated then one would not see with eyes but with consciousness that is soul that is whole body for example - and this paper due to its own inherent limitations of subject cannot deal with consciousness per se in greater details which along with the whole world from origin (?) to end (?) is subject matter of another book.
This KD Theory of Time (- and - consciousness) is dedicated to my Fourth Guru but for whom I would not have been able to make it out and only who has been instrumental in all these revelations and realisations.
Received: 22.5.2001
Arhat Vacana, 14(2-3), 2002
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