Comparative Study of Indian Science

Author(s): Harisatya Bhattacharya
Publisher: C S Mallinath

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These are the two forms of Incomplete Transcendental Knowledge. It would be seen that Manahparyaya-jnana differs from Avadhi-jnana in important points. The object of the former is always immaterial substance. The second point of difference is that while Avadhi-jnana may be connate in some beings, Manah-paryaya-jnana is always a faculty, acquired through penances etc.
The Complete Transcendental Knowledge is Omniscience ånd is variously called Sakala-jnána and Kevala-jnana by the Jaina. According to Vadi-deva, "Complete Knowledge is Pure Knowledge, meaning the Knowledge of all things with all their modes or manifestations." The possibility of such Knowledge is admitted in Şutras 34, 50 and 55, Bibhuti-pada of the Yoga-Sutias, in 12, of the ist, Section of the 9th Chapter of the Vaiseshika Sutras. It is interesting to observe that the modern occultists of Europe adinit the possibility of a sort of omniścierce. "The very lást, most elevated and glorious of the objective lives having completed,” says Mr. A. P. Sinnett in his “Esoteric · Buddhism," " the perfected spiritual being reaches a condition in which a complete recollection of all lives lived at any time in the past return to him." • It is Mimansaka system of philosophy that rejects - the theory of omniscience. The Jainas criticise their