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Direct Knowledge
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The Object of Kevalajñāna
The Upanişads repeatedly stress upon the knowledge of one which can lead to the knowledge of all. It is their main teaching. The Ācārānga also anounces that a person who knows one, he kaows all; and who knows all, he knows one. Both of them identify the knowledge of one with the knowledge of all.1 But, the two systems explain the above fact in different ways. According to the Vedānta Brahman is the only reality. The knowledge of Brahman means the knowledge of entire reality. It denounces the knowledge of external things as mere verbal wrangling. It holds that the cause is the only reality and its knowledge implies the knowledge of effect. Bệhadāraṇyaka says that the earth is the only reality. Its effects are merely the play of words. It is earth where all the pots of different types subsist. The knowledge of earth means the knowledge of all pots. Similarly, the knowledge of Brahman means the knowledge of entire universe. It does not mean that a person with the knowledge of Brahman comes to possess the knowledge of all things. It only means that he has seen the fundamental reality; after which the knowledge of resultant objects becomes false.
But, the Jaina interpretation is quite different. It does not hold that the knowledge of the fundamental cause is the only knowledge. The knowledge of effects also is as true as that of the cause. Knowledge of one as leading to the knowledge of all only means that all objects are so interrelated that the complete knowledge of one implies the knowledge of all. This contention is based on the fundamental principles of relative existence. Kundakunda's view
Kundakunda provides another explanation of the above. He says that the above issue can be explained according to two view-points (nayas). If we follow that real view point (niscaya. naya) a kevalin perceives his self only. But, from the discursive i. Ācārāöga 1/23.
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