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36 Jaina Perspective in Philosophy and Religion protects.1 Even after attaining tattva-jñana, the soul remains embodied for sometime to enjoy the fruits of its past sañcit karmas.3 So on the psychological grounds, the Jainas reject the metaphysical position of all those who subscribe to the Doctrine of Unitary principle (i. e., Wrong knowledge alone ) as the cause of the bondage. (5) The Concept of Omniscience
Definition and Analysis-Ominiscience or Keval-Jñana is a kind of direct but extra-sensory perception, “the perfect manifestation of the innate nature of the self, arising on the complete annihilation of the obstructive veils,"3 which is gained by the destruction of Deluding, Knowledge obscuring, Belief obscuring and Obstructive Karmas, 4 when the soul is free from all karmic-matter owing to the non-existence of the causes of bondage and to the shedding of all karmas, 5 the subject-matter of which is all the substances in all their modifications at all the places and in all the times.6 Nothing remains unknown to the omniscient.7
On analysis of the concept of ominscience, we have to decide whether he is human or divine or both; whether the
1. Višeşā vašyaka-bhāşya, Gatha 1126, 1158. 2. Tātia, N. M., Ibid, p. 150. 3. Cf: Sámkhya-Karika of Iswara Krşpa, 67; Yoga-Darsana,
IV. 30; Nyaya-Sūtra, III. 2. 19; Vaiśeşika Upaskar, V. 2. 19; Dialogues of the Buddha II, p. 132; Tattvartha-SūtraVarttika, p. 72; Vedanta-Sára ( Niklinanda's translation )
Sloka 217. 4. Pramāpa-Mímāṁsā of Hemachandra, 1. 1. 15; Sthánānga
Satra, 2. 26. 5. Tattvartha-Sūtra, X. 1. 6. Ibid, X. 2. 7. Ibid, I. 30. Cf: Jaina-Tarka-bhāşă of Yašovijaya, 21;
Pramāpa-Naya-Tattvaloka, 2. 22; Āvašyaka Niryukti, 77; Niyama-sar a, 15.
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