Damodar: In Scripture and Philosophy / 8

This trinity of Jain philosophy is not merely a debating technique, but a life-craft. Anekāntavāda widens our eyes, nayavāda grounds our feet, and syādvāda brings humility to our tongue. Eyes expanded, feet steady, tongue humble—in this threefold discipline alone does right vision endure, right knowledge stay sharp, and right conduct remain luminous in daily practice. Then truth becomes not some hostile rule, but a companion—to approach whom we must keep humility in our voice, discipline in our mind, and tolerance in our heart.

In the light of these principles, the pursuit of knowledge becomes a kind of spiritual discipline. When someone reads scripture, they do not merely collect information; they refine their thinking, thin the veils of ignorance. Through this learning, gradually there unfolds in the soul that illumined consciousness called kevala-jñāna—the soul's natural omniscient radiance after all coverings have fallen away. Though this is the ultimate goal of the supreme practitioner, every sincere pursuit of knowledge advances the soul toward that direction.

Kevala-jñāna (Kevala-jñāna) is Jain philosophy's highest state of knowledge—where the soul, completely freed from all karmic coverings, becomes radiant in its infinite nature. The word 'kevala' means "complete" or "whole," and 'jñāna' means "realization." That is, kevala-jñāna is that state where the soul shines forth in limitless knowledge—directly perceiving all reality simultaneously, without any obstruction, ignorance, or distortion.

According to Jain philosophy, every living soul is inherently complete, perfect, and radiant. Its true nature is defined by infinite knowledge (limitless knowing), infinite vision (limitless seeing), infinite power (limitless capacity), and infinite happiness or bliss (limitless peace). That is, the soul is itself a perfect luminary, within which the sources of knowledge, vision, power, and bliss lie inherent in its very nature. But in the bound state of worldly existence, we cannot directly experience this radiance, because accumulated upon the soul is a subtle and profound layer—the covering of karmic matter, which conceals the soul's natural brilliance.

In Jain scripture, this covering is called karmāśravaṇa and bandha. "Āśravaṇa" means the influx of karmic matter; and "bandha" means the soul's bondage with that matter. When a living being thinks, speaks, or acts under the influence of ignorance, attachment, anger, greed, pride, or delusion—then that corrupt motion draws karmic matter into the soul's subtle sphere. These substances accumulate layer upon layer on the soul, just as when dust settles on a clear mirror, its reflection becomes dim. The mirror itself is not dark, but the accumulated dust deprives it of reflecting light. The soul too is not ignorant; but karmic impurity keeps its knowledge and bliss obstructed.

In this state, however much one thinks, reasons, studies, or practices religion—until the soul can remove this dust, true realization remains limited. Therefore, the central aim of Jain practice is shedding this karmic covering. Gupti, samiti, tapas, pratikaramaṇa, fasting, charity—all these practices are actually processes of lightening the soul; each restraint, each tolerance gradually loosens a subtle karmic particle. As dust gradually blows away from a mirror in the gentle flow of air, so in the breeze of restraint and awareness, the soul's true radiance emerges.

When this karmic covering completely dissolves, the soul establishes itself in its natural state—where nothing remains to be known, no limits exist to seeing, no desire or bondage is left. This state itself is kevala-jñāna—complete awakening in the soul's true nature, where knowledge no longer comes from external sources; the soul itself becomes the inexhaustible source of knowledge.

The purpose of practice is removing that dust—that is, destroying the corruption of kaṣāyas (anger, pride, delusion, greed), lightening the soul through moral and spiritual practices like gupti-samiti-tapas-pratikaramaṇa. Gradually, as karmic fruits fall away, the soul returns to its own luminous form of knowledge—and that perfect state is kevala-jñāna.

This knowledge is not sense-dependent, nor the result of any thought process. It is unobstructed direct perception—where past, present, and future, subtle and gross, near and far—all become clear simultaneously in the soul's inner light. According to Jain theory, the soul with kevala-jñāna is "omniscient" or all-seeing; in its realization no limit or darkness remains. But this omniscience is not expressed externally through worldly senses—it is completely internal, silent, the radiance of all-pervading consciousness.

"Apratihata Pratyakṣa" (Unobstructed Direct Perception) is a subtle and profound term in Jain philosophy, used to explain the nature of kevala-jñāna—that is, the state of perfect knowledge. The term consists of two parts—"apratihata" meaning "that which is stopped by no obstacle," and "pratyakṣa" meaning "direct realization" or immediate, unmediated knowledge.

By "apratihata pratyakṣa" is meant such knowledge that is not limited by any sense, mind, language, space, time, or instrument—which, transcending all obstructions, directly realizes all reality simultaneously. It is such an inner light that exists not in any moment—but beyond time—reflecting all events of past, present, and future together.

Knowledge in ordinary life is always obstructed (impeded)—we see with eyes, hear with ears, analyze with mind, then reach some conclusions. Senses are limited; mind is tired or biased; language is incomplete; thus our knowing is always partial, broken, and delayed. Due to this partiality, ignorance (avidyā) and confusion arise.

But when the soul sheds all karmic coverings (knowledge-obscuring, vision-obscuring, deluding, and obstructive karmas), then its inherent stream of knowledge meets no obstacles. Then knowledge becomes unobstructed in its nature, that is, free, complete, infinite. And since it manifests from the soul's very nature, without mediation by any external sense or intellect, it is direct perception—that is, direct experience, immediate realization.

In this state, knowledge is no longer "knowing something"—it is knowing all, but without any effort. As the sun gives light, yet does nothing separate to illuminate; so kevala-jñāna is the soul's natural radiance, which recognizes no limit or obstruction.

Karmic coverings in Jain philosophy means those subtle substances or energies that veil the soul's natural radiance—infinite knowledge, vision, power, and bliss. The soul is naturally pure, self-luminous, and possessed of infinite capacity; but a subtle body-like substance called karma accumulates around it and makes it limited. This karmic substance is called karma-dravya—which, establishing connection with the soul, keeps it bound in worldly existence.

There are many classifications of this karma, but four main karmas especially cover the soul's radiance—

1. Knowledge-Obscuring Karma (Jñānāvaraṇa Karma): This is the first veil covering knowledge. The soul's nature is knowing—but this karma obstructs that "light of knowing." As a result, we cannot know everything; even when we know, we know wrongly or incompletely. Just as clouds diminish the sun's light, knowledge-obscuring karma dims the soul's power of knowledge. Five levels are mentioned—sense-dependent (mati), scriptural (śruta), clairvoyant (avadhi), telepathic (manaḥparyāya), and omniscient (kevala-jñāna). The more this karma is destroyed, the more knowledge expands; when completely destroyed, the soul attains kevala-jñāna.

2. Vision-Obscuring Karma (Darśanāvaraṇa Karma): 'Darśana' means seeing or direct perception. This is a subtler level than knowledge—the state before the process of knowing begins is vision. This karma makes the soul's capacity to "see" cloudy; as a result, reality appears to us blurred, incomplete, or distorted. Just as objects cannot be seen clearly in fog, vision-obscuring karma obstructs our sight.

3. Deluding Karma (Mohanīya Karma): This is the subtlest but most powerful covering. 'Mohanīya' means that which creates delusion or illusion. This karma confuses the soul about its true nature—keeping it bound in anger, hatred, ego, attachment, fear, greed, and false beliefs. It has two main divisions—belief-deluding (creates wrong beliefs or false philosophy) and conduct-deluding (brings corruption to moral behavior). Deluding karma is the root cause of the cycle of existence, because it drags humans onto the path of sin and rebirth. When deluding karma is completely destroyed, the soul becomes "arihanta"—that is, conqueror of inner enemies.

4. Obstructive Karma (Antarāya Karma): 'Antarāya' means obstacle. This obstructs the soul's natural power—blocking the capacity for charity, enjoyment, creative power, or pleasurable happiness. Someone wants to give but cannot, wants to forgive but the mind holds back—these are all results of obstructive karma. This karma suppresses the soul's freedom and inspiration. When it is destroyed, the soul's power begins to flow spontaneously—and nothing remains as an obstacle.

These four karmas together cast such a subtle veil over the soul that the soul's infinite knowledge, vision, bliss, and power are only partially manifested. Jain theory says—when through practice, restraint, austerity, meditation, confession, charity, and compassion these karmas are gradually destroyed, the soul slowly returns to its original form.

In such a state, the soul is no longer in darkness; when knowledge-obscuring is removed, everything can be known; when vision-obscuring is removed, everything can be clearly seen; when deluding karma is destroyed, attachment and hatred disappear; and when obstructive karma is exhausted, the soul becomes free in its infinite power.

In this very state the soul attains kevala-jñāna (unobstructed direct perception)—where no more obstructions remain; the soul becomes permanently established in its true form, in light, knowledge, and bliss.

Jain ācārya Umāsvāti says in the Tattvārthasūtra—"Kevalajñānam sarvaviṣayāvadhigamī, apratihata, anantam." That is, kevala-jñāna is such knowledge that transcends all distinctions of object, place, and time—which is obstructed by nothing, and which is infinite. This "unobstructed direct perception" is therefore in Jain theory the highest realization, the liberated nature of the soul, and the precursor to mokṣa (liberation).

The practitioner who attains kevala-jñāna is called Arihanta—one who has conquered the 'ariha' or inner enemies (passions and karmic ignorance). And when their bodily death occurs, the soul, freed from all bondage and established in the ultimate state, is called Siddha (perfected being). Therefore, kevala-jñāna may be called the threshold of liberation—it is the soul's ultimate awakening, where the infinite possibilities of knowledge, vision, power, and bliss shine forth together.

Let us think about this through an example—our soul is like the sun, and karma like dense clouds. As long as clouds remain, the sun's light is scattered, partial; when the clouds move away in some moment, light spreads in its fullness. The sun's "rising" is actually nothing new—it was always there, but remained invisible due to covering. Similarly, kevala-jñāna is not some new acquisition of the soul; it is remembrance of one's own nature—that radiance of consciousness which was always within oneself, only we had forgotten it.