Jain Journal 1977 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 27

98
According to the Jainas the Jivas are omniscient, by nature. Just as pure and clear water becomes muddy on being mixed with clay, in the same manner, the naturally omniscient Jivas wander in the samsara in an inomniscient state of knowledge, being polluted by the dirt of karma. As soon as the clay is removed water resumes its clearness and purity; in the same way, the Jivas also resume their pure state of omniscience, when they succeed in removing the karma-impurities from them by dint of self-culture and self-development. The liberation of a Jiva means its liberation from the influence of karma. In the liberated state of a soul, all karma-forces covering pure knowledge and omniscience are absolutely set aside. Accordingly, mokşa or liberation has been described as
samastavarana-kşayapekşam
JAIN JOURNAL
-Pramāṇa-naya-tattvälokālamkara, 2, 23
i.e., dependent on a complete annihilation of all (the karmas) that cover (knowledge); kevala-jñāna arises in the soul automatically as soon as these obstacles of karma-coverings are removed from it. Kevalajñāna is omniscience and as conceived by the Jainas, it is not at all limited in any way.
nikhila-dravya-paryāya-sākṣātkārī-svarūpam kevala-jñānum
-Pramana-naya-tattvälokālamkara 2-23
Omniscience consists in a direct apprehension of all the things with all their modes.
In a liberated soul are directly revealed and clearly known all the things of the universe, past, present, and future with all their infinite qualities, modes and aspects. Omniscience, as conceived by the Jainas, is thus unlimited, infinite, unrestricted and all-embracing. It seems to us, that such an omniscience might have been attributed to Ivara by some of the theistic systems of India; but none of them appear to have thought it possible in a soul, either as emancipated or as approaching emancipation.