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 105

92 GRADATION OF SOULS AND STAGES OF OMNISCIENCE
However, it must be remembered that the Paramātman of the Jainas is not like the creating Isvara of the Nyāya but it is the highest ethical ideal, the summun bonum, and the spiritual terminus of self-development. The Paramātmanhood is at once the realisation of the metaphysical, ethical and religious ideals of the self. Realisation of the essential nature of the self (Svarūpa Sattā) as consciousness, is the same as the attainment of Siddhahood, which is at once the highest ethical and religious state one can aspire after. All this shows an unmistakable element of mysticism. The Paramātman in Jainism, though not creative, is nearer to the idea of a personal absolute, but there is constant stress upon the attainment of the highest type of knowledge through self-development. Self is the embodiment of knowledge. Hence, it is said that when the Atman is known, everything else is known. This again sounds like the Upanisadic idealism. "One who knows the self, knows everything."96. The super-spirit or Paramātman of the Jainas is also omniscient.97 However, the subject matter of knowledge according to the Upanişads and the Jainas is not the same. For Jainas, the subject-matter of perfect know. ledge consists of all the substances with all their modifications. There will be so many theoretical and practical difficulties if we literally follow this definition of omniscience. Nor, we can accept the Vedāntic or Upanişadic interpretation of omniscience as self knowledge. However, Kundakunda works out a via media between the two extremes. He says : "From the practical point of view (just as) knowledge illuminates other (objects), so does conation. From practical standpoint (just as) soul" illuminates other objects, so does conation (also)."98 In fact, soul is the very embodiment of knowledge; so, when one knows the soul, he knows everything.
96 Brhad. Up. III. 7.1. 97 Yogindu, Ibid., 15; Kundakunda, Moksa Pihuda, 35; Piarasa la sära,
I. 16; I. 20; I. 22; Pañcāstikāyasära, 35, 36; Nemicandra, Gomm a t
sāra (Jiva Kānda), 65, 66; Dravya Sangraha, 50, 51. 98 Kundakundia, Ni yamasara, 163, See also 164 & 165