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KEVALA-JNĀNA
09
material substance and modes. Manahparyāya, as stated above, intuits the modes only of the material substance that constitutes the mind. It is further admitted that the material substance, intuited by avadhi, includes the manodravya (matter constituting mind) also.' . Thus we find that both avadhi and manahparyāya can intuit the states of the material substance that constitutes the mind. The distinction between them, therefore, is only one of scope. Avadhi intuits other varganās viz. the audārika, vaikriya etc. as well, while manahparyaya cannot do so. Besides, only a qualified human being can possess the manah paryäya while the avadhi belongs to the denizens of heaven and hell and sometimes even to the subhuman creatures. But in our opinion these are only superficial points of distinction. They cannot be held as constituting a qualitative distinction. They can at best prove a quantitative difference. The great logician Siddhasena Divākara who, as we have seen, does not recognize the distinction between mati and śruta has refused to recognize any distinction between avadhi and manahparyāya as well. The orthodox view is that the manahparyāya is limited to the intuition of the minds or the objective contents of the minds of the human beings alone. But Siddhasena objects that the subhuman organisms possessed of two or more sense-organs also are found to strive by means of attraction and repulsion, and thus are possessed of minds and as such it will be proper to extend the scope of manahparyāya to the minds or the objects of the minds of them as well, or otherwise it will be improper to postulate manahparyāya as a separate category of knowledge. Moreover, the avadhi can well serve the purpose of manahparyāya and so it is not necessary to admit the latter as constituting a separate category of knowledge. It can at best be considered as a specific type of avadhi.
KEV ALA-JNANA Of the three classes of pratyakşa, we have described the first two, viz. avadhi and manahparyāya. Now we come to kevala (omniscience, the consummation of all knowledge.
The total destruction of the mohaniya (deluding) karman is followed by a short interval lasting for less than a muhurta (fortyeight minutes) after which the karmans veiling jñāna and darśana as also the antarāya (obstructive) karman are destroyed. And then the soul shines in its full splendour and attains omniscience which intuits
1 See ÄNiv, 42 ; see also Vibh, 669 and the Byhadvytti.
2 See A Nir, 6 which states that the manahparyāya reveals the object thought of by the janamaņa 'human mind'.
3 prarthana-pratighātābhyām ceştante dvindriyadayah manaḥparyāya-vijñānam yuktam teşu na cā 'nyathā.
-Niscayadvātrimśikā, 17 as quoted in JBP ; also see JBP, p. 18. 4 See t'Sa, X. I with Bhāsya and Tīkā ; see also SthSū, 226.
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