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 38

DR. GOUR HAZRA : THE JAINA CONCEPT OF OMNISCIENCE (KEVALAJNANA)
165
Hence, from the above discussion, it is very clear that, kevalajñāna of the Jainas is evidently a kind of non-sensuous knowledge or atindriyajñāna. It is an intuitive experience of his own pure self as well as the objects of the world with all their qualities of all time and place, from two different points of view.
This concept of non-sensuous knowledge is found in most of the systems of Indian philosophy. It is called atindriyajñāna. It is a type of intuitive experience; it arises in the self.Such knowledge is not caused in the ordinary way. The sense-organs do not play a role in its production. There is no limitation of space, time and place for it. One, who possesses this experience can know the objects of the past, present and future. He is called an omniscient being.
In this part, an attempt is being made here to compare the Jaina concept of omniscience with the Nyāya-Vaišeșika and Advaitins concept of omniscience. In Indian thought the concept of omniscience has generally been associated with Yogic attainments or salvation. Through yoga one can attain omniscience. This idea of omniscience has been aceepted in some form or other, by almost all the Indian system of philosophy except the Cārvākas.? The Nyāya-Vaiseșika recognise alaukika pratyakşa, of which the yogaja (yogic intuition) is one of the three varieties. The latter may produce omniscience, though every yogi does not possess the power of omniscience but only those, who acquire it through special yogic efforts. But this yogic omniscience is not permanent, for in the state of release there would be no knowledge. Knowledge according to them is the accidental quality of the self or in other words, knowledge is an attribute, which inheres in the self substance which however is separable from it. In the state of release the self exists as pure substance, free from all connection with the body neither suffering pain nor enjoying pleasure nor having cognition or consciousness even. That is why, we can say that there is no knowledge of the pure consciousness (Self). To them only Gods' omniscience is
Niyamasāra - 171
Kumārila, sloka-vārtika II, 110-11