Jain Journal 2003 01

SR No.: 520149
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 2003
Total Pages: 58
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

Page 36

DR. GOUR HAZRA : THE JAINA CONCEPT OF OMNISCIENCE (KEVALAJÑĀNA) 163
To the Jainas, it is a perfect and infinite knowledge. In this knowledge one apprehends simultaneously all substances and all their qualities directly, without the help of the sense orgain and mind. Nothing remains to be known and nothing is unknown. This knowledge is much higher than our ordinary sensuous knowledge, because, there is no limitation of time and space in this knowledge. Obviously it is a non-sensuous knowledge.
The Jaina theory of knowledge is based on their conception of self. Self is basically omniscient since knowledge is the essential quality of the self. The pure self possesses infinite knowledge but due to the veil of karmic matter, it is obscured, it cannot realise its true nature. When obstruction of the karmas are destroyed or removed, knowledge arises in the self. Self gains omniscience. This obstruction can be removed totally by the practice of mental discipline and meditation.
Corresponding to their five type of knowledge (matiśruta etc.), there are five types of avarana also. When all these avaraṇas are destryoyed, self attains its true nature i.e. infinite knowledge. We may call it omniscience or kavalajñāna. Now the question may be raised here whether the four other types of knowledge are present or not in this very state. As an answer to this question some hold that in the state of omniscience, other four types of knowledge exist, but they are overpowered by the kevalajñāna, just as in the day time the light of the stars is overpowered by the light of the sun. Some other hold that this view is not true. According to them, in the state of omniscience, other four imperfect knowledge does not exist. Umāsvāti is the upholder of this view. He says that kevala arises due to the total destruction of all karmic matters, while other four types of knowledge arise by the destruction and subsidence of their own jnānāvaraņa. When there is total destruction of karmic matters, the other four types of knowledge could not arise. Modern Jaina logician Yaśovijaya also upholds this view. He replies that though the different types of knowledge are manifested by the destruction of their own jnānāvaraṇa, the avarņa of perfect knowledge is also at the same time the cause of the manifestation
Ibid 1.30.
3.
N. Tatia, Studies in Jaina Philosophy - P. 27