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| |last=Flügel | |||
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| |title=Studies in Jaina History and Culture: Disputes and Dialogues | |||
| |url=http://books.google.com/books?id=cAoLg0R1jZIC | |||
| |year=2006 | |||
| |publisher=Taylor & Francis | |||
| |isbn=978-0-203-00853-9}} | |||
| *{{citation | *{{citation | ||
| | title=The Jaina Path of Purification | | title=The Jaina Path of Purification | ||
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| |publisher=Motilal Banarsidass | |publisher=Motilal Banarsidass | ||
| |isbn=978-81-208-1691-6}} | |isbn=978-81-208-1691-6}} | ||
| *{{citation | |||
| |last=Jaini | |||
| |first=Padmanabh S. | |||
| |title=Collected Papers On Buddhist Studies | |||
| |url=http://books.google.com/books?id=ZlyDot9RyGcC | |||
| |year=2001 | |||
| |publisher=Motilal Banarsidass | |||
| |isbn=978-81-208-1776-0}} | |||
| *{{citation | *{{citation | ||
| |last=Kumar | |last=Kumar | ||
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Kevala Jñāna stands for unlimited or absolute knowledge according to Jain Dharma. It is also roughly translated as Supreme Knowledge. A person who has attained Kevala Jñāna is called a Kevalin According to the Jains, only the Kevali can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge.
In jaina epistemology, there are two kinds of valid methods of knowledge; pratyaksa and paroksa. Pratyaksa means direct knowledge where as Paroksa means indirect knowledge. A well known Jain philosopher monk Samantabhadra, in his work Aptamimansa states that:
In some person there must be a total destruction of spiritual deficiencies and of the physical veilings (that act as the cause of these deficiencies), for there must be a case where such destruction is most complete of all; this is just as by an employment of appropriate means it is possible to make in a physical substance a total destruction of the extraneous as well as organic impurities with which it happened to accumulate.
In Jain thought, Kevala is the state of isolation of the jīva from the ajīva attained through ascetic practices which burn off one's karmic residues, releasing one from bondage to the cycle of death and rebirth. The soul who has reached this stage achieves moksa or liberation at the end of its lifespan.
According to Jainism, pure and absolute knowledge is an intrinsic and indestructible quality of all souls. However, because of the accumulation of different types Jñānāvaraṇīya karmas, this quality of soul loses potency and becomes obscured.
There are two aspects to Kevala Jñāna; complete realisation of self and omniscience, complete knowledge of non-self. A person who attains Kevala Jñāna realises the true nature of his soul. He remains engrossed in his true self. He is free from all desires and detached from all worldly activities, as he has achieved the highest objective that can be achieved by the soul. Secondly, Kevala Jñāna also means complete knowledge of all the activities and objects in the universe. Jain texts describe the omniscience of Mahavira in this way:
When the Venerable Ascetic Mahavira had become a Jina and Arhat(Arihant), he was a Kevali, omniscient and comprehending all objects; he knew and saw all conditions of the world, of gods, men, and demons: whence they come, whither they go, whether they are born as men or animals or become gods or hell-beings (upapada), the ideas, the thoughts of their minds, the food, doings, desires, the open and secret deeds of all the living beings in the whole world; he the Arhat (Arihant), for whom there is no secret, knew and saw all conditions of all living beings in the world, what they thought, spoke, or did at any moment.(121)
Mahavira is said to have practised rigorous austerities for twelve years before he attained enlightenment. One of the oldest svetambara scripture kalpasutra states:
During the thirteenth year, in the second month of summer, in the fourth fortnight, the light (fortnight) of Vaisakha, on its tenth day, when the shadow had turned towards the east and the first wake was over, on the day called Suvrata, in the Muhurta called Vigaya, outside of the town Grimbhikagrama (Jrumbak gram) on the bank of the river Rjupalika (Rujuvalika), not far from an old temple, in the field of the householder Samaga(shyamak), under a Sal tree, when the moon was in conjunction with the asterism Uttaraphalguni, (the Venerable One) in a squatting position with joined heels, exposing himself to the heat of the sun, after fasting two and a half days without drinking water, being engaged in deep meditation, reached the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and full. (120)
Kevala Jñānais one of the five major events in life of a Tirthankara and is known as Jñāna Kalyanaka and celebrated by all gods. Mahavira’s Kaivalya was celebrated by the demi-gods, who constructed the Samosarana or a grand preaching assembly for him.
Kevala Jñāna and Moksa are intricately related. Moksa, or liberation, can only be attained by the enlightened beings who have attained Kevala Jñāna. After the death or nirvana of a Kevalin, he becomes a Siddha, a liberated soul in a state of infinite bliss, knowledge, perception and power. It is a permanent and irreversible state, free from sufferings, births and death. It is a state of permanent untrammeled bliss.
There is a direct relationship between Supreme Non-attachment and Omniscience. In the higher stages of meditation or dhyāna, one first attains the state of Vītarāga wherein one is completely freed of all feelings of attachment to all else other than one's soul. Once a permanent state of Vītarāga is achieved, omniscience follows. This is because omniscience is the basic nature of the soul and it is merely clogged by the presence of the 8 types of karmas in the soul. The attainment of Vītarāga ensures that the 4 types of destructive karmas known as ghatiya karmas are dissociated from the soul permanently. Hence, since the destructive karmas are not present in the soul any more, the soul attains omniscience, its natural attribute.
Notes
- Sharma 1991, p. 49
- Kumar 2001, p. 3
- Jaini 2000, p. 51
- Jaini 1998, p. 91
- Flügel 2006, p. 108
- Flügel 2006, p. 108
- Jacobi, Hermann (1884). Kalpa Sutra, Jain Sutras Part I, Sacred Books of the East, Vol. 22. Oxford: The Clarendon Press.
{{cite book}}: Unknown parameter|coauthors=ignored (|author=suggested) (help) - Jaini 2001, p. 99–100
References
- Flügel, Peter (2006), Studies in Jaina History and Culture: Disputes and Dialogues, Taylor & Francis, ISBN 978-0-203-00853-9
- Jaini, Padmanabh (1998), The Jaina Path of Purification, New Delhi: Motilal Banarsidass, p. 91, ISBN 81-208-1578-5
- Jaini, Padmanabh S (2000), Collected Papers On Jaina Studies, Motilal Banarsidass, ISBN 978-81-208-1691-6
- Jaini, Padmanabh S. (2001), Collected Papers On Buddhist Studies, Motilal Banarsidass, ISBN 978-81-208-1776-0
- Kumar, Sehdev (2001), Jain Temples of Rajasthan, Abhinav Publications, ISBN 978-81-7017-348-9
- Sharma, Candradhar (1991), A critical survey of Indian philosophy, Motilal Banarsidass, ISBN 978-81-208-0365-7