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 68

CLASSIFICATION AND CATEGORISATION
It should not, however, be understood that omniscience in the sense of the knowledge of essentials (or knowledge of self) is acceptable to all Jaina thinkers. There are quite a few Jaina thinkers who do not hesitate in giving a very straight
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term "advaita" which indicates oneness. (See Introduction p. CLiii to Samayasara by A. Chakravarti). It is surprising that the Upanişadic phrase " I am that " (So aham) is repreatedly asserted by Pujyapāda (Samadhi Tantra, 28, 31, 32, etc.) Fifthly, the carcer of the individual self (Jvia) has been sketched in a similar way by Sankara and Jaina thinkers. Sankara regards the individual self as "the doer, the enjoyer and the sufferer (S.B. II. 3.33, II. 3.40, Cp. Tait. Up. III. 5; Brhad. Up. IV. 3.12 ), so does Kundakunda. This individual self which is merely the Paramātman limited by the limiting conditions (Upadhis) is subject to transmigration, the cycles of births and deaths. A perfect soul is 'therefore' free from birth, old age and death...... rebirth and is eternal, non --transient and independent. (Niyama sāra, Gathā 176-178; Cp. Samayasara, G. 92, 93.)
Sixthly, both Sankara and Amṛtacandra (the commentator on Kundakunda's Samaja sāra) refer to Adhyasa (cognitive confusion)" on account of which the self puts on the qualities which really belong to not-self," (Samayasāra-Gāthā-92, com. of Amṛtacandra ). This is the same as the Vedantic conception of super-imposition of the unreal upon the real. (Vedāntasära, 32). This term "Adhyasa" (in the technical sense meant here was perhaps not found in any of the philosophical writings before Sankara, and it is likely that he got the suggestion from Amṛtacandra's commentory on Samayasära known as Atma-khyāti.
Seventhly, both the Upanisadic-Vedantic and the Jaina thinkers use the two points of view, i.c. those of Vyavahara (Practical) and Niścaya (Ultimate), because, in India, dharma "embraces in its connotation on the one hand spiritual and transcendental experience of á mystic of rigorous discipline and on the other a set of practical rules to guide a society of a people pursuing the same spiritual ideal." (Parmatma--Prakasa of Yogindu, (ed.), A. N. Upadhaye, p. 29. (Introd.). Dr. Upadhye further says that "Amṛtcandra in his commentary on Samaya Sara, 12, quotes a beautiful verse from an unknown source which indicates the relative importance of these viewpoints. This very verse is quoted by Jayasena with some dialectical