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Knowledge In Jainism: An Overview
Manaḥparyāya jñāna is of two types - (i) rjumati and (ii) vipulamati. Vipulamati is more lucid and vivid than rjumati. Vipulamati is infallible where as rjumati may disappear after certain period. Vipulamati turns into kevalajnana. (Tattvartha sutra 1.25)
There are two opinions about the object of manaḥparyaya jñāna, Pandita Sukhalal Sanghavi has mentioned these in his notes on Pramāņa mīmāmsā (p.37): (i) According to the Nandisutra, Avaśyaka-niryukti and Tattvärthabhāṣya, in manaḥparyāya jñāna, alongwith the modes of manas (mind) the substances and their modes of which thinking is prevailing are also known.
(ii) According to the Viseṣāvasyaka- bhāṣya and Nandi-curņi, only mental modes of others are perceived through manaḥparyaya jñāna and the things of which thinking is prevailing are known through inference.
Kevalajñāna
Kevalajnana is a complete and perfect knowledge after which nothing remains to know. It is a knowledge by which all substances and their modes of present, past and future are known directly and lucidly. It never needs sense-organs and mind for its manifestation. After complete destruction of jñānāvaraṇa karma along- with mohaniya, darśanavaraṇa and antarāya karma-bondage, this perfect, pure and complete knowledge appears in a soul. It is also defined as omniscient knowledge. Jaina thinkers give many cogent arguments in favour of omniscience of kevalin or kevalajñānin. Ācārya Hemacandra says-"The degree of knowledge should rest at the
