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FIVE TYPES OF KNOWLEDGE
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preaching others. Thus, it appears that omniscience came to be accepted as an equipment of Tirthankara only. Its inclusion into the special embelishments of Tirthankaras indicates that in ordinary case kevala did not mean omniscience. Later on, logical conclusions led to its acceptance in other soul as well. One can visualize two reasons behind it. Firstly, according to Jainism, knowledge is the nature of soul. It does not depend upon external help for its full manifestation. Consequently, the souls which are entirely free from the karmic obscurance, cannot have any difference regarding knowledge. Thus, in party with the Tirthankaras other souls also came to be recognised as omniscient. Secondly, according to the theory of non-absolution all objects have a relative existence. Thus, a complete knowledge of one object is impossible without knowing all objects. The Ayäranga announces. "One who knows one object, knows all the objects, and who knows all the objects, knows only one object."
The Upanisad also propose the knowledge of all through the knowledge of one. But their approach is different. According to them the effect is only a manifestation of the cause : and therefore, one, who knows the cause, knows the effect authomatically. Brahman is the cause of entire Universe. Thus, the knowledge of Brahman leads to the knowledge of entire universe. But, Jainism believes in plurality. It holds that the cause and the effect both are equally real. Thus the knowledge of one cannot lead to the knowledge of the other. But, at the same time, they are corelated; consequently the knowledge of one is incomplete without knowing the other. In this
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