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Epistemology of Jainas
In the Jaina literature the term kevala, whether single or with 'jñāna' is applied to perfect knowledge. The last type of knowledge is called kevala; firstly, because, it exists alone. It does not coexist with any other type of cognition. Secondly, according to Yasovijaya1 the first four types of cognition are produced by the corresponding kṣayopaśama as well as the rise of kevalajñā nāvaraṇa. The soul unassisted by the karmic matter is not competent to produce them. But, the kevala is produced by the soul alone.2 We may assign this reason also to its designation as kevala. If the kevala is taken in the second sense, i.e. perfect, then kevalajñāna means perfect knowledge.
Definition
means
Avaśyakaniryukti defines kevala as the of knowing all substances with their qualities modes and states. It is infinite, eternal, imperishable and without gradation. The Bhāṣya elaborates the above view as follows:-All substances undergo the modes (paryayas) of origination and destruction etc. These modes can be classified into three types; viz. (1) produced by the external factors, (2) natural and (3) mixed i.e. produced pratially by the external cause and partially natural. The nature of all these modes is known by kevalajñāna. It dawns when the obscuring matter is totally destroyed. It is infinite, because it has infinite modes as its object. It is eternal, because it functions incessantly. The other types of cognition do not illumine the objects constantly. They do so, only when it is desired and the attention is paid. In the case of kevala the attention is permanent. It is not recurrent. All the objects are always under-cognition. Further, kevala is imperishable. Once appeared it never vanishes. It has one degree only. There is no gradation in it; because, it appears when the soul is completely purified. It is the state of perfection. Degrees are possible in imperfect state only.
1. Viseṣāvaśyakab Bhasya G. 823
2. Ibid.
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