Jain Journal 2003 01

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

Page 42

DR. GOUR HAZRA: THE JAINA CONCEPT OF OMNISCIENCE (KEVALAJÑĀNA)
Brahman, so the question of direct apprehension of all objects of all times and all palces does not arise in case of Brahma jñāna.
However, for the Upanisads the real is the Atman or Brahman, the two words are used very often synonymously. It follows, therefore, that 'By knowing the Atman one knows everything'1o or Atman being known everything is known'." In short, the Upanisadic thinkers want to bring home the truth that, one who knows the cosmic spirit, either as Brahman or Atman, knows everything. Thus omniscience means the knowledge of the self (atmajñāna), knowledge of Brahman (Brahma jñāna).
The Jaina logician Kundakunda, Yogindu, and some others sometimes seem to advocate this inword approach to knowledge. "From the transcendental point of view, the omniscient perceives his self only12 says Kundakunda and declares that the practical point of view is unreal. If we acknowledge this truth, then jivan mukta of the Advaita vedantina must be regarded as an omniscient being, since it is a state of realisation of pure consciousness, infinite knowledge, which is the real nature of self.
Thus, from all these observations, we arrive at the conclusion that the nature of omniscience of the Jainas are unique and this uniquencess rests on the iterpretation of Kundakunda. The explanation of kevalajñāna or omniscience given by him, has its own important place in Jaina philosophy. I think, on this interpretation the conception of omniscience gains a spiritual significance. Some systems of Indian Philosophy (Naiyāyika, Sāṁkhya, Buddha etc.) believe in the possibility of omniscience, yet the Jaina concept of omniscience is much more comprehensive than all other systems.
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Chandogyopanisad VI 2. 1 Is a 6.7. By had III. 7.1
Bṛhad IV 5.6
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Kundakunda-Niyamasara ed. by A. Chakraborty, Kashi Bhartiay
Jnanapitha 1950 Gatha - 11.