Jain Journal 2002 07

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

Page 18

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Jain Journal : Vol. XXXVII, No. 1 July 2002 Knowledge is as independent as existence. As existence does not depend upon some other exisience for its existence, likewise knowledge does not depend upon something else of his knowledge. Knowledge is there in its own right. No physical contact, direct or indirect, with objects is essential for the organisation of knowldege. The question of physical contact or limited distance or size comes in only when the inherent capacity is delimited.
This delimitation even is not ultimately due to some extraneous condition. It is due to the soul itself, which has acquired by the karmic veils through its own activity. Hence, knowledge of soul at its pure condition is independent. But at impure stages or at the limited condition, knowledge of soul is dependent. In short, it is assumed that knowledge is dependent and is also independent, but the situation is whether soul is liberated or bonded.
The necessity of above consideration is not quite esesntial, but it has great importance to understand the three kinds of direct knowledge. Because we see how and which way a self perceives distant object, view of other's mind and an object in entirety. During the perception knowledge acquired by the self is dependent and lastly it becomes independent.
Avadhijñāna and its meaning
Avadhijñana is that kind of direct knowledge which apprehends only material objects, immaterial objects like soul, Dharma, Adharma etc. are not apprehended by it. It apprehends only those objects which have shape or form. Hence, Pudgala or matter and the objects made by paudgalika particles are only the subject-object of Avadhijñana. Because, Pudgala has all those attributes through which it has the ability to become as rūpina or possesses some form or shape, Jiva, Dharma, Adharma, Akāsa and Kāla are formless, and have not all those properties as pudgala has. Therefore, they all are called Arūpina or formless and cannot be apprehended by Avadhi.'
All those who have shape or form is called rūpina and the rest are arupina. Rupi means mūrtika. Mūrtikas are the subject matter of selves sense organs and have the properties like-touch, taste, smell, colour etc. Arupina and Amūrtika are just opposite to the rupina or