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From Nescience to Omniscience
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Sramanic culture insistence on human omniscience more than others to grant infalliability to their prophets, because on this depend the very life and death of their systems. 2
In short, the Doctrine of Omniscience follows as the sine qua non from the metaphysical, religious and psychological view-points of each of the school. True to their realistic metaphysics, the Jainas conceive of omniscience as purely human and actual-a direct knowledge of all knowable of all places and times. 2 The Agamas and the logical treaties have equated Sarvajñatva with Dharmajñatva.3 Later Jaina thinkers like Samantabhadrat, Siddhasena5, Akalarka, Haribhadra?, Vidyānandis have separated the concept of omniscience from the idea of religious experience.10 With Acārya Kunda-kundali Sarvajñatva is a dogma, a religious heritage, almost similar to the Advaitic and Upanişadic emphasis on treating Sarvajñatva as Ātmajñatva. The names of other Jaina thiakers such as Umāsvāmi13, Anantakirti23, Patrakesari14, Prabha1. An Idealistic View of Life, p. 84; Cf: Joad, C. E. M.:
Counter Attack from the West, p. 79. 2. Tattva-Sarigraha, p. 844; Cf : Mîmāmsă-śloka-Varttika,
pp. 110-112. 3. Upadhye, A. N. : Ibid (Introduction, LXXIX-LXXX ). 4. Cf: Jaina, C. R. : Jaina Psychology, p. 6; Nyaya, the
Science of Thought, ch. XVIII. 5. Şackhandāgama ( Payadianu ), 78. 6. Apta-mīmānsā, Sloka 5, 6. 7. Sanmati-prakarana, Karika 2. 8. Aşta-Śati, Śloka 5, 6 (Common on Apta-mimăinsa ). 9. Şad-darśana-Samuccaya ( fourth chapter ). 10. Aşta-Sahasri (common on Apta-mīmāṁsă incorporating
Aşta-Satī ) 5, 6. 11. Pravacana-sāra of Kunda-kunda (Jñana-prakarana );
Samaya-sira of Kunda-kunda ( Jiva-kända ). 12. Tattvártha-Sūtra. 13. Brhat-Sarvajña-Siddhi ( Manikya Granthamala, Bombay ). 14. Pañca-Namaskāra-Stotra,
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