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COSMOLOGY
169 $81. The conditions under which the kevala-nāna (Nandi 111 b ff) comes about belong to the description of the road leading to salvation (§ 186). Here we are concerned with explaining its meaning which is simple enough, as to substantiality, space, time and condition it discloses the cognition of all that is, was and will be, and acc. to Umāsvātı T 1, 30 it does so with regard to all substances and their conditions That is why the Kevalın can be called ega-nāņi ( Viy 343a) For his knowledge includes all the other stages of cognition. We are given many proofs for this knowledge of his (eg Vay 216a, 217b, 238b, 567a). Readily and frequently the Kevalın is contrasted with one who stands on a lower stage, 2e. with the chaumattha, āhohiya and para-m-āhohiya Chauma means the same as āvarana, the “veiling" of the soul, and even the common monk is still subject ot it (chadmastha, sakasāya, niratiśaya, avadhy-ādı-atrśaya-vikala, akevalın Sthān., Vy) The chaumattha is known by his acting contrary to the five principal rules, by allowing homage to be paid to him and by his not acting according to his words (Thān. 389a). It is but indirectly, not directly like the Kevalın, that a monk becomes aware of his imminent salvation (Viy 221b), and he also lacks ao the Kevalın's high standpoint on which by suffering he gets rid of his Karman in order to give an example to others (Thān 304 b). He lacks the ohi cognition since apart from not perceiving the immaterial basic facts, he neither perceives the free atoms and aggregates of sound, smell and wind (Viy 342a=Thān 505b, s id. 341a, 354a, 427a) But we read Viy 755a that some chaum. are capable of perceiving atoms ohi, however, is also the base for the conception ofāhohiya (Thān 61a ahohe) and para-m-āhohiya monks. The former is said to be (eg Vy. 67a, Rājapr. 130b) one whose ohi is not yet of the highest grade (paramâvadher adhastād yo 'vadhih, adho'vadhikah parimita-ksetra-visayavadhakah). That this does not imply the case of one whose cognition is still below the ohr level seems to be shown by Rāyap 129b where the āhohiya Kesi is in possession of the ohr. The corresponding passages of the text (e g. also Vıy. 65b, 311a, 755b) the āh. passes for chaumattha.
