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 40

DR. GOUR HAZRA: THE JAINA CONCEPT OF OMNISCIENCE (KEVALAJNANA)
not attracted to them. He may be said not to know them. Since knowledge is the essential quality of the self, there is no difference between self and knowledge, the knower and the known, subject and object. This is the stage of pure-consciousness infinite knowledge. I think, this very stage (niscaya drṣṭi) of kevala jñāna may be compared with the Advaitins concept of Brahma jñāna. There is a striking similarity between these two concepts.
According to the Advaita Vedāntins, Brahman is of pure consciousness, infinite knowledge and real. (The description of Brahman even as infinite, consciousness and real, though more accurate than accidental descriptions, cannot directly convey the idea of Brahman. It only serves to direct the mind towards Brahman by denying of its finiteness, unreality and unconsciousness). And Branmajñāna means knowledge of real, pure consciousness and infinite. In this stage there is also no difference between subjet and object, the knower and the known, experience and experiences, like the Jainas. So from this particular point of view there is close resembalance between these two concepts. But one thing, we should have remembered that, though there is no difference between subject and object, the knower and the known, in Jainism, the Kevali (omniscient being) is not loosing his identity as an experiencer at the time of experience.
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But in the case of Brahmajñāna there is no experiencer. When someone attains this state or he realizes the truth in the form 'I am Brahman' from that very moment, everything in this world, including self and God (Brahman conditioned by Maya) are the illusory creation of Māyā, to him. Brahman is the only reality, Atman and Brahman are the two aspects of the same reality. When Atman becomes united with Brahman, Atman looses his identity as an experiencer. Only Brahman is there, nothing outside Him. So the question of omniscience does not arise in that case.
However, in my opinion, the jivan mukti of the Advaita Vedāntins may be called omniscience being. If we observe very carefully the Advaitins concept of jivan mukti, we will see that there is a striking similarity between the Advaitins concept of jivan mukti and the Jaina concept of omniscience. To the Vedantins, on the attainment of mukti the body may continue, because it is the product of karmas, which had