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OCTOBER, 1972
manahparyāya the knowledge of others' mind is acquired10 and in kevala, the self possesses the knowledge of all things, past, present and futurell But the question arises : Does the self apprehend the objects, in the same manner as our sense organs apprehend their objects ? Or, do the objects come into contact - with the self only in shape of ideas? Or, is this knowledge a purely subjective experience like pleasure and pain12 ?
Most systems of Indian philosophy believe in the possibility of an omniscient being. But the Jaina concept of omniscience has its own distinctive place amongst them. Because, according to the Jainas, every body can become an omniscient while others believe God as the only omniscient being. According to Nyāya-Vaiseșika, a yogi can acquire omniscience but this omniscience is not permanent, for in the state of release there would be no knowledge. Only God's omniscience is eternal. But according to the Jainas every soul is omniscient, but due to the obstruction of karma matter, this omniscience is not manifest. By the practice of mental and bodily discipline and meditation every body can destroy that āvaraña and can manifest the latent omniscience. As knowledge is the essential quality of self, the omniscience would be permanent even in the state of release.
10 parakiyamanogatartha jnanam manahparyaya, Tattvartha vartika, 1.9.4. 11. Sa-vadravyaparyaesu kevalasya, Tattvartha Sutra, 1.30.
According to Kundakundacarya though a Kevali perceives all objects of all times and of all places, it is so only in vyavahara. Really, however, he knows only himself or he has only an intuitive experience of the pure self. On this interpretation, the conception of omniscience gains a spiritual significance.
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