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Bhagawan Mahavir ]
[ 569
minated. This is also the case with the perception by knowledge. After Avaya comes Dharna (retention). This has power to enable us to remember any object even after a lapse of time.
After “Mati Gnyana ” comes “Shrut Gpyana". This makes the object, that is known by senses, more intimately known to us. Due to different aspects of it there are different kinds which, due to want of space, can not be fuily dealt with here. "Avadhi Gnyana" is beyond the senses or mind but experienced by the soul itself and makes it perceive things formalwithin the limits of material area, time and qualities. "Manhaparyaya Gnyana” is purer and clearer then this. This makes the soul experience things in the minds of others. The "Kewal Gnyana" is the complete knowledge of all things with all their qualities at the same time. This is the highest development of the knowing quality of the soul and this rises when the Karmas that eclipse it (Jnyanavarana) are completely destroyed.
In no system of philosophy in the world is attention drawn to this "Naya" quality of knowledge. This is a precious treasure supplied by Jain philosophy. and this is the root of the all-perceiving insight. The different systems of philosophy are vitiated and turned antagonistic of one another by the false view points that mislead them to see perfection in imperfection, limited as a whole and restricted as all-engrossing. The Naya principle cuts this point of antagonism at the root and makes the cool refreshing stream of unity flow every where. The Naya doctrine gives its appointed place to every philosophy and pleases the world with its impartial treatment. It accepts all the objects of
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