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I am the Soul Whatever the jivas with a mind had thought, are thinking and will be thinking is all known to them. This jnana is again categorised as – Rujumati and Vipulamati.
While rujumati does not perceive very clearly, vipulamati. gives a clear perception. Indeed, among the two there is a difference from the viewpoints of substance, area, time and feeling. Similarly, rujumati Manahparyavajnana goes away after occuring once. Vipulamati does not go away once it arises. It remains until the attainment of kevaljnana.
The last is kevaljnana. The infinite knowledge that suddenly emerges in the infinite regions of the atma due to the complete erosion of jnanavarniya karma, is kevaljnana. There are no categories in this. There is no difference between the kevaljnana of one atma and another; whether it occurs to an ordinary kevali, a supreme soul of Tirthankar, the Arihant deva or to the Siddha Bhagavant. The feeling of kevaljnana of all the three in its own region, is identical. It is not essential for Avadhijnana or Manahparyavajnana to have occurred before attaining kevaljnana. Several jivas attain kevaljnana even without attaining the earlier two. But it is imperative that Samyak occurs with the removal of mati-shruta mithya. Only then can kevaljnana occur.
The early four jnanas of mati-shruta etc., are related to kshayopashama. As a result there is a discerning feeling in them; they tend to increase or decrease; they also occur and disappear. But kevaljnana is through kshayika bhava. There are no categories in it. Nobody's kevaljnana is lesser than others. There is no appearing and disappearing. All four jnanas i.e. mati-shruta etc. get absorbed into it. Such infinite knowledge - complete knowledge - such omniscience. Howsoever advanced the four jnanas of mati-shruta etc. may be, they form only an infinitesimal part of kevaljnana. This should help visualise the infinity of kevaljnana.
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