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Jaina Perspective in Philosophy and Religion
(2) Approach of Ātmajñata
In the Upanişads, the concept of Sarvajñatva has been equated with the concept of Atmajñatva or Brahmajñatva. When 'All this is Ātman', we can conclude that Ātman being known everything is known'.2 It is a common assertion of the Upanişads that ‘By knowing the Atman, one knows everything'.3 However, Ātman and Brahman are used synonyinously, as expressed in the following. This "Self is the Brahman'.4 'I am Brahman'.5 Like the expression 'All this is Ātman' we have the expression 'All this is Brahman'. 6 The famous Upanişadic dictums That thou art'? and 'I am Brahman's affirm this identification. This makes clear that the concept of Brahman is the primal and pivotal concept of the Upanişads together with the concept of Ātman. So like the conversation in the Bșhadaranyakalo, we also meet a similar conversation in the Mundak about
1. Chándogya Upanişad, 7. 25. 2. 2. Bịhadaranyak Upanişad, 4. 5. 6. 3. Chandogya Upanisad, 6. 21; īsāvāsya Upanişad, 6. 8. 7;
Bșhadāraṇyak Upanişad, 6. 8. 7, 3. 7. 1, 4. 5. 6; Praśna Upanişad, 4 10-11; Katha Upanişad, 2. 1. 3, 2. 2. 15; Sandilya Upanişad, 2. 3; Trivadvibhuti Mahånārāyaniya Upanişad, Ch. 8, p. 382; Ganešottartapin Upanişad, Ch.
IV, p. 637; ch. VI, p. 640. 4. Chândogya Upanişad, 3. 14. 1. 5. Brhadaranyak Upanişad, 1. 4. 10. 6. Mundaka Upanişad, 2. 2. 11; Bfhadāranyak Upanişad, 2.
4. 6, 1. 5. 6, 1. 4. 1. 7. Chandogya Upanișad, 6. 8.7; Aitareya Upanişad, 5. 3;
Svetāśvatara Upanişad, 1, 16. 8. Brhadaranyak Upanişad, 1. 4. 10. 9. Ibid, 1. 4. 10; Maitrí Upanişad, 6. 77; Kauşitaki Upa
nişad, 4. 19. 10. Bșhadaranyak Upanișad, 4. 5. 6,
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