Jain Journal 2002 07

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

Page 17

Avadhijñāna : The Supersensuous Knowledge
DR. RAJJAN KUMAR* Knowledge is the integral entity of soul, and it is infinite. The infinitiveness of knowledge is blocked by some external substances. That external substances are karmas and named as Jñānāvaraniya karmans. It is overlayered on soul and the selves cannot apprehend or comprehend infinitively. After desctruction of this obstruction the selves can regain the capacity of infinite perception. It is a chained and gradual process and complete in two ways - 1. Indirect and 2. Direct.
Indirect knowledge is two types - a. Matijñāna, b. Śrutajñāna. Direct knowledge is of three types - a. A vadhijñāna, b. Manahparyāyajñāna and c. Kevala jiñāna. Avadhijñāna is that kind of direct knowledge which subject matter is rūpin substance (Material substance). It is acquired as well as innate knowledge. It is a limited knowledge which cover a minimum area and also has maximum area that is equal to innumerable universe. It has several kinds of philosophical queries, that possess material and spiritual importance
both.
Knowledge : Dependent and Independent
There is a well-requisite assumption that knowledge of a soul, which is inherited within it, is either independent or dependent. The need of that assumption arises only due to the relationship between soul and knowledge. Before going into that area, we should note that knowledge is the essence of soul. Believing in this fact one may turn out and put a view that there is no need of drawing the relationship between knowledge and soul, because it is not spatial or temporal relation, but is a matter of capacity.
Some facts like distance, spatial or temporal are not a hindrance for the soul. It can obstruct physical movement. But on the capacity to know, it cannot have any such influence. If the soul cannot penetrate into the past or future or see through distance, it is due to the delimitation of its knowing capacity by the obstructive veil, and not due to any inherent privation.
*Reader, Applied Philosophy, IASE, MJP Rohilkhand University, Barielly