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Journey to Freedom
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is whether the expression ‘Kevala-jñānî' is used to suggest the knowledge of past, present and future, irrespective of spatial and temporal distance or to suggest a philosophical insight, capable of seeing through not only the ideological and theoretical position but also all the different variations and modes which an object or a proposition is expected to undergo under different situations and circumstances. Pt. Sukhalalji, a great modern Jaina Scholar is of the opinion that the expression 'Kevala-jnana' is used in the later sense and not in the former sense. According to him the expression conveys philosophical insight which misses no aspect while assessing a thing or a thought. He emphasises that the famous proposition of Acăranga-sutra, "Je Egam Japai Se Savvam Janai", meaning "one who knows one (Atman), knows everything" goes to show that one who properly knows the real nature of the soul, automatically knows all its different manifestations, variations and modes and it is in this sense that the quality of omniscience is attributed to a 'Kevala-jñānī'. This modern interpretation may not be acceptable to old thinkers. However, the fact remains that the insistance that Darśana and Jñana both must by 'Samyag', i. e, proper, points to the perfection which is not hindered by any prejudice or predilection. This seems to be more in line with the thinking of Sukhalalji.
It is emphasised that this categorization of knowledge is not imaginary. We do come across the people who possess Avadhi and Manaḥ-paryaya-jñāna. It shows that every soul has the potentiality of achieving the highest omniscience provided it is able to totally annihilate its Karmas. It prompts and encourages every soul to undergo ethical discipline if it wants to achieve the highest type of knowledge.
We have seen how during the journey to freedom the soul passes through the cycle of births and rebirths and is thus getting experience of worldly objects and enriches itself with the knowledge of Reality.
1. 'जे एगं जाणइ से सव्वं जाणई', Acaraga sutra, 1/3/4.
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