Jaina Concept of Omniscience

SR No.: 001547
Original Sutra Author: N/A
Author: Ramjee Singh
Publisher: L D Indology Ahmedabad
Publication Year: 1974
Total Pages: 258
Language: English
Classification: Book_English, Philosophy, & Knowledge
File Size: 17 MB

Page 104

GRADATION OF SOULS AND STAGES OF OMNISCIENCE 91
and conqueror of senses. 92 This super-spirit has been classified ințo spirit (Arhat) and super-spirit (Siddha) by Rāj Malla 98 The former has destroyed the obstructive Karmas and is embodied, while the latter has destroyed non-obstructive karmas and is disembodied. But each represents the anantacatus taya. The Paramātman of Yogindu, however, much it resembles the Upanisadic Brahman, cannot be compared with it. Upanişadic Brahman is one and only one and is the very source and support of everything; it is self-created and is self-existent. The Paramātman of the Jainas must maintain its basic individuality and independence from the world which is equally real. Even the mystic Yogindu clearly says : “Atman is never anything but Atman; the non-soul (Para Padārtha) is always different from the soul; neither the Atman can b the non-soul nor can the non-soul ever become the Atman.”9+.
From the above, the pluralistic and the realistic bias of Jainism is perfectly clear. The Paramātman, unlike the Upanişadic Brahman, is not self-created (Svayambhū) but it is the Ātman which becomes the Paramātman. The Upanişadic for. mula of the identity of Atman and Brahman exhibits' uncompromising unity but the Jaina-formula of relationship between Ātman and Paramātman points only to the identity of the different states of the same individual. Hence, any monistic or pantheistic interpretation will be, I am afraid, not in keep. ing with the basic tenets of Jainism.95
The Paramātman of the Jainas is not absolutistic or pan. theistic yet Jainism has worked out a system of Godhead contained in the very conception of spiritual evolution from Atman to Paramātman. The diversity of Siddha, Arhat, Tirtharikaras, Munis, etc. is a logical consequence of this evolution.
92 Kundakunda, Mokşa-Pahuda, 35. 93 Raja Malla. Ibid., III. 12 (Sakalatman & Vikalatman). 94 Yogindu, Paramātma-Prakāśa, 1. 67. 95 Radhakrishnan's Indian Philosophy, Vol. I, pp. 334-340 offers an
absolutistic interpretation of Jainism.