________________
JAINISM
159 several jñānas in this sense constitute a unity in difference. Perfect enlightenment being of the very nature of the self, its condition of partial or indistinct knowledge marks a lapse from it. Accordingly the senses and the manas, though they are aids to knowing from one standpoint, are from another so many indications of the limitation to which the jiva is subject during its earthly pilgrimage. This leads to the recognition of differences in the extent of enlightenment that a self may possess as a result of the removal of less or more of the obstacles to it. But no self without jñāna is conceivable, or jñāna without a self--a point in the doctrine which well illustrates its distinction from Buddhism (p. 139). The culmination of enlightenment is reached when the obstacles are broken down in their entirety. Then the individual jiva, while continuing as such, becomes omniscient and knows all objects vividly and precisely as they are. That is called 1. '* or absolute apprehension without media or doubt and is what Mahāvira is believed to have attained at the end of the long period of his penance. It is immediate knowledge and is described as kevala ('pure') since it arises of itself without the help of any external aid like the senses, etc. It is 'soul-knowledge,' if we may so term it-knowledge in its pristine form and is designated mukhya-pratyaksa or perception par excellence to contrast it with common perception (sāmvyavahārika-pratyakşa). There are other but lower varieties of this supernormal knowledge recognized inthe school, but it is not necessary to describe them here.
(2) Ajiva.-The category of ajiva is divided into kāla kala (time), äkāśa, dharma and adharma (which together may for bare our purpose be regarded as standing for 'space')3 and $,02 pudgala ('matter'). Their essential distinction from the Vodga jiva is that they, as such, lack life and consciousness. Of 1 SDS. p. 34.
SDS. P. 29. 3 Strictly akáša alone is 'space.' Dharma and adharma are respectively the principles of motion and stability. They are found every. where in the universe or that part of space which is called lokakäsa. Dharma helps movement as water does, it is said, the movement of fish; adharma, on the other hand, makes it possible for things to rest. Dharma and adharma, it should be noted, do not stand here for 'merit' and 'demerit' as they do in Hindu thought. See SDS. P. 35.
