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The Path of Arhat : A Religious Democracy
and is mainly the product of mind “Śrutamanindriyasya”l. Śruta is obviously more mature and determinative. Mati is subjective to the person who acquires it while Śruta has many cognizers. These are the main distinctive features of both these categories of 'indirect knowledge'.
The other three categories of knowledge are direct. Soul can perceive them without the help of mind or sense-organs. The soul acquires these knowledge on the Karmic coverings, clouding its faculty of knowledge, being removed. These coverings are called Jňánávaraṇīya Karmas, i. e., the karmas clouding the faculty of knowledge. We shall discuss it in the chapter on karmas. Here the point to be noted is that when karmas, which cloud soul's faculty of knowledge, are removed it begins to exhibit gradually the rest of the three categor.es of direct knowledge.
(c) Avadhi-jñana – It enables the ‘self' to know all tangible objects within a limited compass of space even though these objects are concealed from eye sight. Avadhi means limit. This knowledge does not go beyond a limited space.
(d) Manak-paryaya Jñāna is the knowledge by which the "self' can read the mind of others,
(e) Kevala Jñana is boundless and unlimited. It is perfect in all respects ( Paripūrņa ), complete ( Samagra ), unique ( Asä. dhārana ), absolute (Nirapeksa ), pure ( Visuddha ), all comprehensive ( Sarva-bhāva-jñāpaka ). Its object is this and the other world ( Lokaloka Vişaya ) and with cognizance of infinite variations and modes of objects ( Ananta Paryaya ) - (Sarvadravya Paryāyeşu Kevalasya” ). Thus this is the stage of omniscience having no limitations of time and space. Such a soul is generally identified as 'Sarvajša' but the Jainas have preferred the terminology of Kevala-jñānī to convey the same meaning namely, knower of everything. The question
1. aafafETET', Tattvartha-sūtra by Umäsvati, II. 22. 2. Tazaut qulaq 999ta', Ibid, I, 30.
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