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Conclusion
187
Absolute knowledge means undeferential knowledge or unconditional knowledge (Abheda Jñāna) absolute knowledge implies absolute.
(4) Jainism, unlike Vedānta, accepts Viseșa as not Avidyā but real. But this does not affect their concept of Sāmānya.
(5) Once you accept generic truth (Sāmānya Śat) then all particulars (Višesa) simply become the manifestations of that one. Particular remains real only at the empirical level, at the spiritual level Visesa becomes insignificant and what remains is Mahāsāmānya. Thus we find Jainism close to Samkara than Mädhva in this regard.
(6) The concept of absolute knowledge (Kevala Jñāna) is an admission of Absolutism. Absolute knowledge is not sum total of relative truths. Absolute truth is not mathematical. It is absolute.
(7) Kundakundā'cārya, in samayasāra": appears to approach absolutism. He clearly makes distinction between the empirical and the absolute viewpoints. Vyavahāra is empirically true and ultimately false. It is only ŚuddhaNaya (suddanao) that is ultimately, true.
(8) Kundakundācārya goes to the extent of saying that even faith, knowledge and conduct (Darasana) Jñana and Cāritra are true only from cmpirical standpoint. From the absolute standpoints there is neither faith; nor knowledge, nor conduct because the ultimate pure self. He also says, "without Vyavahāra (empirical) paramā (absolute) can not be taught."3
(9) Jainism believes in soul and in liberation of soul from the bondage of birth and death. In the state of liberation the soul has infinite apprehension, infinite power, infinite knowledge and infinite joy. All liberated souls are 'Gods' as they are all powerful and omniscient. All liberated souls qualitatively are the same and so only one absolute. There is no Dvaita but only Advaita.
(10) The three postulates to judge a theistic system : God, freedom of will and immortality of soul, strengthen Jainism as a theistic system.
1. Samayasara
2. Samayasāra 7 3. Samayasara 8
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