Jain Journal 2003 01

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

Page 35

DR. GOUR HAZRA
The present paper deals with the Jaina conception of kevalajñāna. It is a critical and comparative study of the Jaina concept of omniscience. Here, I am not going to prove the possibility of omniscience. We all know that the Mimamsakas have raised so many objections and the Jainas have tried to give answer to them, regarding the possibility of omniscience. A large part of the logical literature of the Jainas is full of the arguments for the possibility of omniscience. But I am not going to that side.
THE JAINA CONCEPT OF OMNISCIENCE
(KEVALAJÑĀNA)
The first part of my study is mainly concerned with the nature and definition of omniscience of the Jainas and in the second part, an attempt has been made here to compare it with some other parallel Indian views, specially, Nyaya-Vaiśeşika and Advaita Vedāntins. Although some other systems like Sam'khya, Yoga, Buddha etc. also believe in the possibility of omniscience, I have restricted my study within the systems of Nyāya-Vaiśeṣika, Advaita Vadāntins and the Jainas.
I
Literally 'Omniscience' means 'all knowledge' or 'Knowledge of all'. The Latin word 'omnis' is rendered by the Sanskrit word 'sarva'. So, there is a striking parallel between the word 'omniscience' and 'sarvajñata'. Etymologically, the term 'sarvajñata (omniscience) derived from the root 'jña' (jānāti) to know and sarvajñata is formed by adding the abstruct affix ta' to 'sarvajñatā Therefore the etymological meaning of the term 'sarvajña' or omniscient will be one who knows everything.
However, the Jainas defined omniscience (kevalajñāna) as perfect (paripurna), complete (samagra), unique (asādhāraṇa), absolute (nirapeksa), pure (visuddha), all-comrehensive (sarvabhāva-jñāpaka), that which has for its object both the world and the non-world (lokāloka vişaya) and infinite (anantaparyaya).'
Tattvärthadutra, 1.30 & bhäsya
1.