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THE KEY OF KNOWLEDGE.
itself in addition to the object of knowledge at one and the same time, and also because its capacity to know
converse case, that is, where they are totally eliminated, the full blaze of omniscience must be the reward of the conquering jiva (ego). All the intermediate degrees of manifestation of consciousness between these two extremes, it can be seen in a general way, also owe their existence to the destruction or quiescence, or partial destruction and partial quiescence, of these energies of knowledgeobstructing karmas; for knowledge being the very nature of the soul may be covered over by the veil of ignorance and uncovered' as often as it may, but it cannot be acquired or developed anew, or engrafted on an originally unconscious stem. If we ponder over this statement, we shall not be long in realizing that no originally unconscious substance can, by a process of centralization, that is, mirroring of the incoming stimulus in a central part, convert it into a sensation and itself into a knowing being. The gulf between the conscious and the unconscious is too wide to be bridged over in this manner, and no intellectual jump or acrobatic feat of imagination can even faintly suggest the method by which or the manner in which such a miracle might be effected.
The soul, then, is the knower in consequence of its nature, the purity of which is defiled by the absorption of the unconscious substance-matter. It follows from this that the tearing asunder of the veil of matter, by destroying or checking the energy of karmas, which interfere with the knowing capacity of the soul, is the real means of increase of knowledge. Observation shows that passions and emotions considerably interfere with one's knowing capacity and clarity of intellect; and the effect of bias or prejudice on the faculty of judgment is too well known to need comment. Thus, our personal likes and dislikes, as well as passions and emotions, are the causes which interfere with the dawn of jñana, They cause the inflow of matter into the conscious substance, and the fusion of spirit and matter prevents the soul from exercising its natural function in full measure. Another cause of obstruction is the interest in the physical concerns of life which narrows down the zone of knowledge to what is regarded as the immediately useful for the requirements of the physical body. Attention here acts as a porter at the gate, and admits only the desirable, thus shutting the
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