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Ajñāna
481 Te above objection does not stand any more if we consider the quality obscured by kevalajñānāvaraņa. It does not obscure knowledge in general; but, only the kevala type of it, which does not know any gradation. It is always obscured completely. Complete knowledge is the last point of the gradation of knowledge. It cannot have further degrees. Even, if one particle of obscurance exists, there is no complete knowledge. Thus, one particle is sufficient to obscure the corresponding quality completely.
Further, kevalajñāna is a ksāyika state; which occurs at the complete destruction of corresponding āvaraņa. We have stated above the three types of the removal of karmic matter. They are ksaya, ksayopasama and upaśama. Ksaya means complete destruction, Upašama means complete subsidence, and Ksayo. pasama means partial destruction or subsidence with a partial rising.
It can be asked here, whether all the āvaraņas of kevalajñāna are destroyed at one and the same time or at different times. In first case we shall have to accept them as beginningless. Because, kevalajñāpāvaraṇa once removed,cannot reappear;and kevalajñāna once realized cannot be reobscured. But, we cannot accept this view as the duration of āvaraṇa is fixed. In the second case partial removal has to be accepted. This objection does not stay any longer if the nature of kevalajñānāvaraña is considered precisely. There are innumerable āvaranas related with kevalajñāna, each with full capacity of obscuring the latter. They are destroyed automatically at the expiry of their duration or by following internal or external pedances. The old are destroyed and new ones come in. Absence of partial destruction only means that kevala is not revealed partially. As a matter of fact complete knowledge is not obscured by the volume of jñānāvarana which increases and decreases. according to our passions. Complete knowledge is obscured by the last molecule of avarana, destruction of which results into kevalajñāna. Other molecules assembled in that volume arerelated with incomplete knowledge only. At the same time we
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