Jain Journal 1990 07

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

Page 28

JULY, 1990
23
to be clearer and clearer. The bhūtārtha-bhāvanā has various stagesthe bhūtārtha-bhāvanā-prakarsa, but these not yield the full and the perfect knowledge about things,-until the last stage, --bhavanaprakarsa-paryanta is reached. From the bhāvanā-prakarsa-paryanta is evolved a direct apprehension about objects in the mind of the sage, which is called the yogi-prat yakşa--the perception of a sage'.
bhūtartha-bhāvanā-prakarsa-paryantajam yogi-jñānam ceti
-Nyāya-Vindu, 1
The three forms of perception viz; sense-perception (indriyajñāna), internal perception (mānasa-pratyakşa), and self-perception (sva-samvedana) cannot yield omniscience ; neither can inference (anumāna) yield it. For, all these modes of cognition are imperfect and indistinct. The fourth mode of perception, according to the Buddhists, is the yogi-pratyaksa ; which we have just noticed. The yogi-pratyaksa yields omniscience. It should be noticed, however, that even the perceptual stage, penultimate to the yogi-pratyaksathe bhūtārtha-bhāvana-prakarsa-paryanta,-does not give perfect and the clearest possible knowledge about objects. It is said that the knowledge obtained at this is like the knowledge of a thing, seen through a thin, transparent substance.
vastu
paśyati sā
abhraka-vyavahitamiva yada bhāvyamānam prakarsa-paryantāvastha-Nyāya-Vindu-Tikā
The object when seen in yogi pratyakşa is like a small fruit in one's hand perceived in the perfect and the clearest possible manner.
tadyogi
karatalāmalakavadbhā vyamānasyarthasya yaddarśanam nah pratyakşam, taddhi sphutābham-Nyāya-Vindu-Tikā
As a result of this uncommon perception, peculiar to a sage, the objects of the universe were apprehended by Buddha and saints like him, 'like the amalaka-fruit in hand' and they succeeded in attaining omniscience.
dha and saints like
The Liberated State and Omniscience : The Non-Advaita Vedānta Views
It has been pointed out more than once that the liberated soul and the soul which has entered the nirvana, are not omniscient although, omniscience may be possible in a being who is about to attain final emancipation. This is the theory, upon which the Sankhya, the Yoga,