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THE WORLD OF JAINISM
between avadhi and manahparayaya, according to Umasvati, lies in their purity, place, person of inherence and subjectmatter. There are two types of such knowledge, rijumati and vipulamati. The former is fallible whereas the latter, though not infallible like kevala, is more reliable and lasting than the former. The Jaina thinkers differ as regards the precise scope and meaning of manahparayaya. According to some thinkers manahparayaya only intuits the mind of other persons. While others hold that it is inclusive of avadhi.29 Some other thinkers hold the view that the difference is one of degree and purity of knowledge and not of the subject matter so much. Umasvati is also inclined to this view.30
The capacity of telepathy, manahparayaya, requires higher spiritual attainment. Nandhi-Sutra (39, 40) states that it is available only to those who have fully developed spiritual personality, have right view (samyagdristi) and have self-control. It is the stepping stone to the highest knowledge, i.e., omniscience or kevala. Kevala Jnana
Avadhi and manahparayaya have limitations. The highest of avadhi knowledge called Sarva avadhi can know at the most one atom, and the highest of manahparayaya, unpula-mati,
can know the infinitesimal part of atom and can have simple mental knowledge. But it is kevala-jnana or ommiscience that knows all substances, and in all their aspects (sarva dravya paryayesu kevalasya). Nothing remains beyond the scope of kevala-jnana. Besides, all other four kinds of knowledge, namely mati, sruta, avadhi and manahparayaya have the element of doubt (samsaya) and thus can be wrong, while kevala is infallible. It is infallible, because unlike other kinds of knowledge kevala does not make confusion between truth and falsehood. With the rise of kevala-jnana all other kinds of knowledge loose their lustre in the same way as all other luminaries of the sky disappear with the appearance of dazzling sun in the firmament.
Kevala-jnana is the result of destruction of all kinds of Karmas which veil the soul. Hence this knowledge is possible only to arhats or kevalin who have destroyed the Karmas and have thereby put an end to the process of life and death. At this stage the soul, being free from all veils, shines forth in its splendour. It beacons itself as well as the world. It is the highest state, the culmination of moral and spiritual progress.
JAINA LOGIC Any discussion of Jaina philosophy is incomplete, unless it inculdes the discussion of Jaina logic-its doctrines of nayavada
28. Ibid, I, 25. 29. See Tatia Nathmal, op. cit. for details. 30. Op. cit., p. I, 28. 31. Tattvartha Sutra, I, 29.
