________________ Pancastikaya-samgraha empirically, there is the relationship of the knower (jnayaka) and the known (jneya). Omniscience (kevalajnana) is direct, sense-independent knowledge. It is without anxiety; therefore, it is perfect happiness. Acarya Kundakunda's Pravacanasara: जादं सयं समत्तं णाणमणंतत्थवित्थडं विमलं / रहिदं तु ओग्गहादिहिं सुहं ति एगतियं भणिदं // 1-59 // The Omniscient Lord has proclaimed that the knowledge that is self-born, perfect, spread over every object, stainless, and free from stages - including apprehension (avagraha) and speculation (iha) - is certainly the absolute (pure) happiness. Omniscience (kevalajnana) is complete and without envelopment as it pervades every space-point (pradesa) of the soul with its infinite energy. It encompasses all objects-of-knoweldge (ineya). Rid of the karmic dirt that hinders infinite energy and causes of imperfections like doubt (samsaya), it is pristine (nirmala). It knows without stages; it knows simultaneously the whole range of objects-of-knowledge (jneya) in the universe and beyond, covering the three times. Direct, sense-independent knowledge is without-anxiety (nirakula); it is the natural state of the soul, therefore, absolute happiness. Liberation (moksa) is the total destruction of all karmas; it is the fruit of the human effort. With utter destruction of all karmas, the soul gets liberated; it attains liberation (moksa) and becomes a Siddha. Liberation implies complete destruction of the material-karmas (dravyakarma), quasi-karmas (nokarma), and psychic-karmas (bhavakarma). The worldly soul is with bondage of karmas; it is thus dependent from a certain point-of-view. The same soul, on utter destruction of all karmas, becomes independent. Acarya Umasvami's Tattvarthasutra: FETE CHIARATTE2i contohifauntaTT HT&T: 11 (80-8) Owing to the absence of the cause of bondage (bandha) and with . .. . .. . . . . . . . .. . . . . . . . . . XLII
