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碍别惫补濒补-箩帽腻苍补 is the fifth type of cognition and the third type of extra-sensory perception. According to Nandi 厂奴迟谤补, that knowledge which knows and sees all the substances, entire space, all the three-time period and all the modes is kevala-箩帽腻苍补.^[1] The 膧vasyak Niryukti defines kevala-箩帽腻苍补 is the means of knowing all substances with their qualities, modes and states. It is infinite, eternal, imperishable and without gradation.^[2]

罢补迟迟惫腻谤迟丑补 叠丑腻峁�y补 defines kevala-箩帽腻苍补 补蝉鈥�

1. perfect (辫补谤颈辫奴谤峁嘺),
2. complete (蝉补尘补驳峁沘),
3. unique (补蝉腻诲丑腻谤补苍补),
4. absolute (苍颈谤补辫别办峁�a),
5. pure (惫颈艣耻诲诲丑补),
6. all-comprehensive (蝉补谤惫腻-产丑腻惫补-箩帽腻辫补办补),
7. that which has both the world and the non-world (濒辞办腻濒辞办补惫颈蝉腻测补)
8. as subject of knowledge and infinite (补苍补苍迟补辫补谤测腻测补).^[3]

It also means 鈥榢nowledge of everything conducive to spiritual realisation鈥�.^[4]

In Pali literature the word 鈥�kevala鈥� is used or denoted to 鈥榦nly, unmixed, whole and entire鈥�.^[5] In Apte Sanskrit English literature, the word used for kevala are peculiar, uncommon, uncovered, pure etc., and kevala-箩帽腻苍补 is defined as 鈥楬ighest Knowledge鈥�.^[6] In the Jain literature, the term 鈥�kevala鈥�, whether single or with 鈥�箩帽腻苍补鈥� is applied to perfect knowledge. Jinabhadragani^[7] has described five meanings to the word kevala鈥�

鈥�kevalamegam虓 suddham虓 sakalam补蝉腻诲丑腻谤补峁嘺峁� 补峁嘺苍迟补峁� ca. 辫腻测补峁� ca 峁嚹佱箛asaddo n膩masam膩峁嚹乨hikara峁噊 yam鈥�

eka鈥搊苍别, 艣耻诲丑补鈥损耻谤别, sakala鈥揷辞尘辫濒别迟别, 补蝉腻诲丑腻谤补峁嘺鈥搑are extraordinary and ananta鈥�infinite.

In B峁沨adkalpabh膩峁�ya, kevala-箩帽腻苍补 is described with five characteristics, they are鈥�

1. 补蝉补丑腻测补鈥搃苍诲别辫别苍诲别苍迟,
2. eka鈥搊ne or unique,
3. 补苍颈惫腻谤颈迟补 upayoga鈥搖nobstructed cognition,
4. ananta鈥搃nfinite and
5. avikalpita鈥搘ithout gradation and nitya eternal.^[8]

From all the above definitions it is clear that kevala-箩帽腻苍补 is pure, absolute, complete and infinite knowledge that comprehends all the substances and their modifications. It is the highest type of extra-sensory perception which has the cognizing faculty of self and not the senses and mind. It is the stage where reality is intuited fully without any obstruction whatsoever. It is one, wholesome experience which does not incorporate within itself the limitations of space and time, matter and energy.

In the words of R膩mji Singh, Omniscience is not only the culmination of our cognition faculties. It is also the final consummation of our moral, religious and spiritual life.^[9] It is not intellectual but spiritual knowledge.^[10] 碍别惫补濒补-箩帽腻苍补 is a 办峁�a测颈办补 state that manifests at the complete destruction of kevala-箩帽腻苍补vara峁嚹珁a karma. It is the state of perfection which can only be felt and cannot be described.

Being an ultimate experience it constitutes the characteristic as remarked by S.Radhakrishnan as鈥�

鈥淭he ultimate experience is sovereign in its own right and carries its own credentials. It is self-established (svata-siddha), self-evidencing (svasamvedya) and self-luminous (蝉惫补测补峁僷谤补办腻艣补)鈥�.^[11]

In the pure and perfect intuition and knowledge of the omniscients all knowable objects are reflected without any effort^[12]. The omniscience knowledge intuits all the objects of universe and non-universe simultonously^[13]. This leads to cognize the comprehensive view of the relative existence of every object. The immediate result of the absolute knowledge is bliss and equanimity.^[14] The aspirant that attains kevala-箩帽腻苍补 may achieve the state of 碍别惫补濒墨, Arhat, 罢墨谤迟丑补峁卥补谤补 and Siddha. The kevala-箩帽腻苍补 revealed in all of them do not hold any difference. It is same in all.

Subject Matter of 碍别惫补濒补-箩帽腻苍补

According to Jain scriptures, kevala-箩帽腻苍补 realises or reveals the truth completely. Bhagavat墨 厂奴迟谤补 explains the object of kevala-箩帽腻苍补 from four points of view as the kevala箩帽腻苍补 can see and know鈥揳ll substances鈥揳ll the corporeal and non鈥揷orporeal substances, all spaces鈥揷omplete space loka and aloka, all time鈥揳ll past, present and future and all modes^[15] thus nothing remains unknown.

Types of 碍别惫补濒补-箩帽腻苍补

碍别惫补濒补-箩帽腻苍补 is pure nature of soul, which manifests after the complete destruction of obstructing karmic veil. Therefore, it is one, whole, pure and complete, hence there is no classification. But still we find the division of kevala-箩帽腻苍补 in Nandi s奴tra and Sth膩n膩峁単a s奴tra.

Based on the possessor of kevala-箩帽腻苍补, it is classified into two:

1. Bh膩vastha kevala-箩帽腻苍补鈥揙mniscience in the worldly state.
2. Siddha kevala-箩帽腻苍补鈥揙mniscience in the liberated state.^[16]

There is no difference in the purity of knowledge and capacity of knowing in both the states.

Further the Bh膩vastha kevala-箩帽腻苍补 is classified into two types based on the stage of 驳耻峁嘺蝉迟丑腻苍补.^[17] They are:

1. Sayogi Bh膩vastha kevala-箩帽腻苍补鈥揟丑别 kevala-箩帽腻苍补 of thirteenth 驳耻峁嘺蝉迟丑腻苍补.
2. Ayogi Bh膩vastha kevala-箩帽腻苍补鈥揟丑别 kevala-箩帽腻苍补 of fourteenth 驳耻峁嘺蝉迟丑腻苍补.

Difference of 碍别惫补濒补-闯帽腻苍补 from Other Types of Direct Knowledge

膧肠腻谤测补 Kundkunda proposes a fundamental difference between the types of knowledge as鈥�碍别惫补濒补-箩帽腻苍补 is natural (sva产丑腻惫补) while the other types of extra-sensory perception are extra-natural (vi产丑腻惫补)^[18], the nature of reality revealed in intuition of kevala-箩帽腻苍补 is held to be total and complete^[19], whereas the reality revealed in avadhi and 尘补苍补岣�-辫补谤测腻测补 is relative, there is consummation of all knowledge in kevala-箩帽腻苍补^[20] but it is not such in all the other types, kevala-箩帽腻苍补 is the material cause of what we want to achieve through 蝉腻诲丑补苍补 and it is also the end product of 蝉腻诲丑补苍补,^[21] whereas, avadhi and 尘补苍补岣�-辫补谤测腻测补 is not the end product of 蝉腻诲丑补苍补, kevala-箩帽腻苍补 is must for liberation,^[22] whereas the other two are not must for liberation, kevala-箩帽腻苍补 is eternal and constant, does not disappear, but the avadhi and 尘补苍补岣�-辫补谤测腻测补, the lower type supernormal knowledge are subject to disappearance as well as further development,^[23] kevala-箩帽腻苍补 has no grade or classification becuse it is k峁�y膩ika-箩帽腻苍补,^[24] whereas other extra-sensory knowledge are ksyopashanika 箩帽腻苍补, therefore has classification, kevala-箩帽腻苍补 cognizes both corporeal and non-corporeal substances, whereas, other two knowledge can cognize only corporeal substances. Last but not the least, the avadhi and 尘补苍补岣�-辫补谤测腻测补-箩帽腻苍补 functions only when there is desire to know a particular object. It has nothing to do after that. In the case of kevala-箩帽腻苍补, there is no need of desire; omniscience intuits all the objects with all their modes simultaneously every moment.

Kevala箩帽腻苍补 and Infiniteness

碍别惫补濒补箩帽腻苍颈 (omniscient soul) is believed to possess infinite, complete and pure knowledge. His spiritual knowledge transcends all barriers of time, space, matter and energy. There arises a question that how an omniscient through his omniscience knows the entirety -that involves past, present and future simultaneously?

According to 膧肠腻谤测补 Mah膩praj帽a, an omniscient does not access the happenings sequentially as we do. While the speed of light is our limit of perception, he has the capacity to capture the entire sequence with infinite speed. Period of capture reduces to zero so that the time elapsed cannot be quantified and entire happening collapses into a zero-period frame. He further proclaims that 碍别惫补濒补箩帽腻苍颈s with their infinite extent of space and infinite speed, acquire the mechanism to convert the seemingly moving time into a static frame. For him therefore, time is only 鈥榩resent鈥� in which both 鈥榩ast鈥� and 鈥榝uture鈥� merge. This fusion of various divisions of time, actually results in the entire collapse of time-what remains is 鈥榯he happening鈥�.

Therefore the omnipresence (infinite speed of perception) of a 碍别惫补濒补箩帽腻苍颈 is the reason for his omniscience (infinite knowledge).

Omniscience, Self-realisation, Liberation and Mystical Experience

According to Jainism, soul, omniscience, self-realisation and liberation are very valuable interlinked and interdependent concepts. All these are very closely related to the concept of mysticism. The soul is the common abode of omniscience, self-realisation, liberation and mystical experience. Hence, without soul all are valueless.

Soul by nature is knowledge and it is potentially omniscience, capable of infinite knowing. This quality of omniscience manifests in its perfect state that is attained by the spiritual practice, such as meditation, self-restraint and penance. Before the attainment of omniscience it is mandatory for every soul to become 惫墨迟补谤腻驳补 (devoid of passion), by the complete destruction of mohaniya karma (deluding karma). And within the fraction of second after attaintment of 惫墨迟补谤腻驳补 the soul destroys three 驳丑腻迟颈 karma i.e. knowledge obscuring, perception obscuring and power obscuring karma and then attains omniscience. The moment the soul attain omniscience it experiences self-realisation and vice-versa, thus both are simultaneous and interlinked. The state of omniscience is also the perfection of the cognitive faculty of the self. Moreover, according to Jainism, knowing the self is not like knowing an object in the ordinary sense. Knowing here means realising. Therefore, omniscience as self-knowledge means self-realisation. Self-realisation is the same as spiritual realisation where liberation is the highest goal of souls鈥� spiritual life. It is attained by the soul after complete freedom from karmas. Omniscience as self-realisation is logically very much different from omniscience as conducive to spiritual realisation or liberation. In the former sense, it is the end of life. Therefore it is of intrinsic value. In this latter sense, it is a means to the acquisition of the end. Therefore it is of instrumental value. And moreover, the liberated soul is perfect soul and since omniscience is perfection of knowledge, it has been associated with liberated souls. The experience of omniscience, self-realisation and liberation are the state of mystical experience of the soul, which are the result of an evolutionary process of the soul, and omniscience is must for all the other state of the soul. Moreover, the non-sensuous and functional character of omniscience is truly mystical experience as it is direct, distinct, immediate and infinite.

The above discussion brings into light the Jain theory of epistemology and mysticism. According to Jainism, knowledge is the essential quality of the soul. The manifestation of the quality is varied as per the purity of soul and destruction and like of the obscuring karma. In the case of avadhi and 尘补苍补岣�-辫补谤测腻测补-箩帽腻苍补, soul experiences relative mystical experience that cognizes the transcendental reality in relative form. But kevala-箩帽腻苍补 is the pure, perfect, transcendental, extra sensory perception. The attainment of kevala-箩帽腻苍补 is pure mystical experience, where the soul experiences the infinite substance with the infinite modes and the consequent result of this knowledge is infinite bliss. This experience of kevala-箩帽腻苍补 is eternal and constant that exists even in the state of Siddhahood.

Footnotes and references:

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[1]:

狈补苍诲墨 厂奴迟谤补, Verse 33.

[2]:

膧va艣yaka Niryukti (Part 1), 74.

[3]:

罢补迟迟惫腻谤迟丑补 厂奴迟谤补, 1.30 commentary

[4]:

Jaina Concept of Omniscience, p. 50.

[5]:

Pali English Dictionary, ed. A.P. Buddhadatt Mahatter, Motilal Banarasidas, Delhi, 1989

[6]:

Apte Sanskrit-English Dictionary, Editor-in-Chief P. K. Gode and C.G. Karve, Assisting Board of Editors K.V. Abhyankar, M.D. Sathe, V.C. Rahukar, D.G.Padhye, Prasad Prakashan Poona, Vol.1, 1957, p. 604

[7]:

叠峁沨补迟办补濒辫补丑腻峁�y补尘, with Hindi Translation, Synod-Chief Gan膩dhipati Tuls墨, Chief-Editor 膧肠腻谤测补 Mahaprajn蛡a, ed./tran. Muni Dulaharaja, asst. Muni Rajendra Kumar, Muni Jitendra Kumar, Jaina Vishva Bharati, Ladnun, 3^rd edn., Part 1, 2018, 84

[8]:

Ibid, G膩th膩 38

[9]:

The Jaina Concept of Omniscience, p. 225.

[10]:

Mind Beyond Mind, pp. 181-182.

[11]:

Gopalan, S., Jainism as Metaphilosophy, Sri Satguru Publications, Delhi, 1991, p. 9; Radhakrishnan, S., An Idealist View Of Life, George Allen and Unwin Ltd., London, 3^rd edn., 1947, p. 92

[12]:

狈颈测补尘补蝉腻谤补, 171

[13]:

Ibid, 167, also see commentary p. 77.

[14]:

Jaina Theism, p. 70.

[15]:

叠丑补驳补惫补墨 (Part 3), 8.188.

[16]:

狈补苍诲墨 厂奴迟谤补, Verse 2.26

[17]:

Ibid, Verse 2.27

[18]:

狈颈测补尘补蝉腻谤补, 10-12

[19]:

笔谤补惫补肠补苍补蝉腻谤补, 1.59

[20]:

Jainism as Metaphilosophy, p. 22.

[21]:

Mind Beyond Mind, p. 105.

[22]:

叠丑补驳补惫补墨 (Part 1), 200-209.

[23]:

Jaina Epistemology, p. 321.

[24]:

笔谤补惫补肠补苍补蝉腻谤补, 1.47