A Mechanistic View of the Jaina Omniscience (Kevala-jnana)

Summary

Continuing from a previous issue, S. Gajapathi’s article examines the Jaina concept of omniscience (kevala‑jñāna) through the lens of vyañjana paryāya, the wave‑like modifications that occur in both the soul (jīva) and matter (pudgala). He begins by noting that only jīvas and pudgala are capable of expansion, contraction and movement; they are therefore the only two active or kriyāvān substancesfile:///home/oai/share/Books_on_Jainology.pdf#:~:text=Jain%20Education%20International%20For%20Private,org. Because they share this capacity, bondage arises between them, binding the soul to matter. Vyañjana paryāya exists in two major types: one pertaining to the soul and the other to the elementary particles and molecules of matter, each of which is further subdivided into four varietiesfile:///home/oai/share/Books_on_Jainology.pdf#:~:text=Jain%20Education%20International%20For%20Private,org. Gajapathi explains that the vyañjana paryāya of the soul functions as consciousness (knowledge, pleasure and pain, discretion, attention and will) or cetanattva, while the vyañjana paryāya of matter manifests as sensible attributes such as colour, taste, smell and touch. The souls are conscious but devoid of the sensible attributes and thus remain invisible to sense perception (amūrta); conversely, elementary particles of matter are unconscious (acetana) but sense‑perceptible (mūrta)file:///home/oai/share/Books_on_Jainology.pdf#:~:text=Jain%20Education%20International%20For%20Private,org. The author identifies the vyañjana paryāya of the jīva with caitanya prāṇa or the breath of consciousness. In liberated beings this consciousness operates perfectly, whereas in mundane souls (saṃsārī jīvas) it is weakened by bondage with karma and body matter and by the triple defects of ignorance, desire and aversionfile:///home/oai/share/Books_on_Jainology.pdf#:~:text=Jain%20Education%20International%20For%20Private,org. Mundane beings also possess dravya prāṇa (material prāṇa) in addition to this caitanya prāṇa, reflecting their imperfect state. Through detailed analysis of the four subdivisions of vyañjana paryāya, Gajapathi shows how the soul’s wave motion becomes feeble and imperfect under karmic influence and how the elimination of these modifications leads to omniscience. He emphasises that understanding the mechanics of the soul–matter relationship helps practitioners to recognise the processes of bondage and to adopt the disciplines necessary to remove karmic inflows and outflows. Ultimately, he argues, kevala‑jñāna is achieved when the soul’s intrinsic consciousness is fully freed from material vibrations and functions in its pure and perfect state.