Jain Journal 2003 01

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

Page 37

164
JAIN JOURNAL : VOL-XXXVII, NO. 3 JAN 2003
of four imperfect knowledge. In other words, the obstruction of perfect knowledge is the cause of the manifestation of imperfect knowledge. Thus, according to Yośovijaya, for an omniscient person, partial knowledge is not possible, for the cause of partial knowledge i.e. kevalajñāņa has been destroyed."
The Jaina logician Kundakunda explains the nature of omniscience or kevalajñāna in a very novel way. He says that though a kevali or omniscient perceives all objects of all time and of all place, it is so, only from the vyavahāra drști. He explains the nature of Kevalajñāna with the help of niscaya-drsți and vyavahāra drsti. These two are the two different points of view, from which the nature of a thing may be explained. Sometimes niscaya drsți is called paramārthadrsti and the vyavahāradrsti is called samvrlu drsti . With the help of the first, one knows the essential nature of a thing and with the help of the second, one knows the secondary properties or bāhyasvarūpa of a thing.
According to niścya drsti, omniscience is self-revealing, a kevali is indifferent to the world, so he knows only his pure self. Although he perceives all things his mind is not attracted to them and he may be said not to know them. His self becomes pure, so he possesses the intuitional experience of the self itself, therefore, he is called abandhaka. But, according to vyavahāra drsti, he knows also the objects of all time and place. Thues kevalajñāna is self-revealing and also object-revealing from two different points of view. But the essential nature of kevalajñāna is to be self-revealing, there is the intuitive experience of the pure self, since knowledge is the essential quality of the self.
I think the explanation given by Kundakunda about the nature of kevalajñāna or omniscience knowledge is remarkable and true. Infact, when a self becomes pure, it becomes indifferent to all worldly objects and shines in its own light i.e. knowledge. In this stage there is no difference between knowledge and self.This is the stage of ātmapratti or self realisation; stage of pure consciousness. This stage is much resemble to the Advaitins concept of Brahmajñāna. 4. Yasovijaya, Jñāna-bindu-prakarana - 4
Ibid - 3