Jaina Perspective in Philosophy and Religion

SR No.: 001747
Original Sutra Author: N/A
Author: Ramjee Singh
Publisher: Parshwanath Shodhpith Varanasi
Publication Year: 1993
Total Pages: 282
Language: English
Classification: Book_English, Epistemology, Metaphysics, Ethics, & Yoga
File Size: 15 MB

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Jaina Perspective in Philosophy and Religion
difficulty: Is such a simultaneous knowledge obtained by a single act of cognition or by a series of cognitions ? The first alternative is unacceptable since then it would be impossible to distinguish between contradictory things and characteristics like heat and cold simultaneously through the act of one single cognition. But suppose, if it can be known through a single supernormal cognition brought about by communion, then there can be no means of cognition to vouch for such knowledge because it is not produced either by perception, inference or authority. But if we accept the second alternative, we can still ask : whether it is actual or possible ? If it is actual it would be difficult to conceive a state of knowledge obtained through several cognitions covering even mutually contradictory things. Then it is impossible to apprehend even in hundreds of thousands of years each one of the innumerable things and thus characteristics of all places and at all times. But to avoid this difficulty, if we suppose that such a knowledge is only possible we are again confronted with another problem. If it is possible to know all things and their attributes simultaneously, nothing will remain to be known by the omniscient being. In that case after having the knowledge, he would behave as an unconscious being, since he will have left nothing to cognate. Supposing, for the moment that we somehow try to overcome this difficulty, we shall still be beset with another problem: Whether past and future will be known as persent or as they are, i. e., the past as past and the future as future. If we accept the first alternative, distinction of time will be lost because the past and the future will merge into the immediate present. But if we accept the second alternative it will imply that the omniscient being cognise the past and the future which are at present non-existents. Thus, in both cases, our knowledge would be illusory and wrong. (3) Categorization
In order to avoid these difficulties involved in the analysis of the concept of omniscience, it has been interpreted to mean the knowledge “important and essential things through their