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Letter 17 They know their Atma totally and fully. And their infinite knowledge is fully bloomed or explicit.
They know all the infinite things. Both living and non-living things irrespective of their being Roopi or Aroopi are reflected in their knowledge. They have the knowledge of infinite things right from times immortal till eternity in such a way that as if all these things in the cosmos are happening right in front of them. They know all these things at once in one samay. This is the greatness of the ability of knowledge to enlighten one's own self as well as all the other things at once.
We have seen while discussing the Prameyatva attribute that this knowledge proves the theory of Krama Baddha Paryay ahogyatu. We can know the things happening in future because that is the capacity of knowledge or Dnyan. But nobody has the power to make even the slightest change in any modification nor can we change their order of occurrence or sequence. Each modification of each substance is independent, definite in itself and to believe, accept and to know it to be so, is real Purushartha yord.
Because once we know that and come to a decision, then our attention is diverted from the modifications of other substances as well as our own modifications, and we centralise and concentrate our attention on our everlasting immortal own Dravya Swabhava. Therefore it is our duty to know and ascertain the Krama Baddha Paryay, by knowing the modifications of Dnyan attribute.
It is not proper to believe that if the modifications occur in a definite preset sequence, where is the need for one's Purushartha ? The knowledge and acceptance of Keval Dnyan i.e. Sarvadnyata and thereby firm decision about Krama Baddha Paryaya is the Purushartha.
At any given samay, there can be only one modification of knowledge. But let us see as to how many types of knowledges a Jeev can have at a time. It can have minimum one knowledge, which is Keval Dnyan. But once you have attained that, where is the necessity of any other Dnyan?
If one has two types of knowledges, then he would have Mati Dnyan and Shrut Dnyan. These in turn can be either Mithya or Samyak.
There are beings with three knowledges also. There are two combinations of these three types of knowledges. (1) Some Jeevas have Avadhi Dnyan alongwith Mati Dnyan and Shrut Dnyan. These can also be Mithya or Samyak. (2) Some others have Manah Paryay Dnyan along with Mati and Shrut Dnyan.
And if there are four knowledges, they are Sumati Dnyan, Sushrut Dnyan, SuAvadhi Dnyan and also Manah Paryay Dnyan.
