Jain Journal 1980 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 17

APRIL, 1980
words, teaching, symbols. Here the mind is used to draw conclusions and think abstractly. The third type of knowledge is avadhi jñāna, telepathic or intuitive knowledge. This understanding comes directly without actual contact between the person and object observed. It can, in more highly developed souls, have a very wide-ranging field of perception. The fourth type is manahparyaya jñāna, knowledge of the contents of the mind of another. This is a more advanced stage and also indicates a more subtle, intimate and highly developed type of communication. It is direct and does not depend on actual proximity or contact between two souls.6
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The fifth and final type of knowledge is kevala, perfect and complete knowledge. In the kevala jñāṇa state, a soul has direct and simultaneous comprehension of all objects. It is a stage beyond normal understanding, beyond words; it is an experience itself, which transcends the level of what we call mind."
What is important is that this state is the ultimate mode of communication, it is pure and perfect clarity of understanding. There can be no mistake and there is nothing it cannot grasp. It is fullness, wholeness,
oneness.
On this highest level, we can say that soul is really an emanation of energy. The Siddhas, those who have attained ultimate liberation from the body, exist as pure, sentient energy which is formless and yet does emanate outward through the universe (loka) from Siddhasila (the final abode of the soul.) We who are as yet embodied can attune to that energy and gain inspiration and upliftment for our journey. This is the purpose of the sanctified mantras and the teachings and teachers. All the practices help us tune our consciousness to that frequency which is absolutely pure and unobstructed. Therefore we can say, from one point of view, pure consciousness is really nothing but pure sentient energy communicating.
If the perfected souls are pure consciousness communicating, then all we see and feel around us is the expression of this same energy in
• Another point of interest in Jain teaching is that souls who have advanced themselves highly by practice of spiritual disciplines develop another body, called the aharaka body, which is said to issue forth from the center of the brow. It is useful in communication between Srutakevalin and Kevalin when the two are separated by a great distance.
Since finite mind cannot really comprehend such a condition, words are not adequate to describe it.