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I am the Soul
developed compared to other jivas. Therefore, if a human makes a tremendous effort towards diminishing mohaniya, then his matishruta ajnana is removed and gets replaced with jnana. That is why the mati-shruta available to a human is greatly benevolent. He is able to experience the self, feel the self only through that jnana. He is also able to realise the true form of the gunasthanas from the fourth to the fourteenth through this same jnana. He is able to unravel the mysteries of the agamas through this knowledge. He also hears, contemplates upon, and follows the advice of the Sadguru and attains the state of Siddha through this knowledge.
A jiva may well not have Avadhijnana or manahaparyavajnana, and yet its soul can progress with the help of just mati-Shrutajnana, to reach the state of omniscience and then dissolve all karmas to attain moksa.
Thus the two jnanas which are beneficial to a jiva are mati and shruta. The other two may well be in the form of development of the prowess of knowledge but are not instrumental in the attainment of siddhi.
While we are discussing jnana, let us also consider avadhi and Manahparyavajnana. That knowledge which without the aid of senses or mind, can see substances with form to a certain limit, is Avadhijnana. This jnana occurs with the fading away of the avadhijnanavarniya karma. All jivas will not have a similar kshayopashama. Hence Avadhijnana has been categorised into six types thus 1. Anugami, 2. Ananugami, 3. Vardhaman, 4. Hayaman, 5. Pratipati, and 6. Apratipati.
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The limit of Avadhijnana available to a jiva at a particular place, continues to accompany it, wherever the jiva goes. For example, if a sadhaka has attained a limit of 300 Km of Avadhijnana he will be able to perceive in that radius. In other words, he will be able to know what is there, what is happening
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