The Doctrine of the Jainas, Described after the Old Sources c8.161

c8.161

§81. The conditions under which the *kevala-nāṇa* (Nandi 111 b ff.) comes about belong to the description of the road leading to salvation (§ 186). Here we are concerned with explaining its meaning which is simple enough, as to substantiality, space, time and condition it discloses the cognition of all that is, was and will be, and acc. to Umāsvāti T. 1, 30 it does so with regard to all substances and their conditions. That is why the Kevalin can be called *ega-nāṇī* (Viy. 343a ). For his knowledge includes all the other stages of cognition. We are given many proofs for this knowledge of his (e.g. Viy. 216a, 217b, 238b, 567a). Readily and frequently the Kevalin is contrasted with one who stands on a lower stage, *i.e.* with the *chaumattha*, *āhohiya* and *para-m-āhohiya*. *Chauma* means the same as *āvaraṇa*, the "veiling" of the soul, and even the common monk is still subject ot it (*chadmastha, sakaṣāya, niratiśaya, avadhy-ādi-atiśaya-vikala, akevalin* Sthāṇ., Vy.). The *chaumattha* is known by his acting contrary to the five principal rules, by allowing homage to be paid to him and by his not acting according to his words (Ṭhāṇ. 389a). It is but indirectly, not directly like the Kevalin, that a monk becomes aware of his imminent salvation (Viy. 221b), and he also lacks a.o. the Kevalin's high standpoint on which by suffering he gets rid of his Karman in order to give an example to others (Ṭhāṇ. 304 b). He lacks the *ohi* cognition since apart not perceiving the immaterial basic facts, he neither perceives the free atoms and aggregates of sound, smell and wind (Viy. 342a=Ṭhāṇ. 505b, s. id. 341a, 354a, 427a). But we read Viy. 755a that some *chaum.* are capable of perceiving atoms. *ohi*, however, is also the base for the conception of *āhohiya* (Ṭhāṇ. 61a : *ahohi*) and *para-m-āhohiya* monks. The former is said to be (e.g. Vy. 67a; Rājapr. 130b) one whose *ohi* is not yet of the highest grade (*paramāvadher adhastād yo 'vadhiḥ; adho'vadhikaḥ parimita-kṣetra-viṣayāvadhi-kaḥ*). That this does not imply the case of one whose cognition is still below the *ohi* level seems to be shown by Rāyap. 129b where the *āhohiya* Kesi is in possession of the *ohi*. The corresponding passages of the text (e.g. also Viy. 65b, 311a, 755b) the *āh.* passes for *chaumattha*.