Jain Theism

Author(s): Hemant Shah
Publisher: Hemant Shah

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Jain Theism
The theory of non-absolutism, which is the foundation of Jain philosophy, holds that every proposition or assertion could be true, but only under certain condition hypothetically. It, thus suggests that every proposition or assertion could be false, under certain other conditions. This apparantly leads us to a contradiction when we think with reference to the concept of Omniscience or Sarvajñatā. Sarvajñatā or omniscience is the complete or perfect knowledge, knowledge of all (Sarva) the modes or attributes. Dr. Ramji Singh in his thesis on ‘The Jain concept of Omniscience" observes that, "the Jain theory of relativism does not go against the Jain theory of Omniscience''65
What is of utmost importance to us and a worth noting point is the fact that inspite of the great value of the theory of Anekāntavāda and Syādvāda. the Jains have not ended or wounded up all with it, Truth, as a truth, must be in its totality a whole truth. The Jains have attempted at Keval Jñāna' the whole truth. And it is here that we find a vital difference between the Syādvāda and Sarvajñatā, inspite of both revealing the truth, "In the case of Keval Jñāna', the knowledge is simultaneous'?66 The omniscient knowledge “is regarded as simultaneous rather than successive.'*67 Again we find that the immediate result of the absolute knowledge (Kevalajñāna) is bliss and equanimity (Sukha, Upeksā), while that of practical knowledge (ie. Syādvada) is the facility to select or reject what is conductive or not, to self realisation.''68 One more difference, between the two though not a major one, is that one depends on sense perception the other i.e. Kevala Jñāna, "arises only after destruction of abstructions."69 Such knowledge is directly acquired by the soul without the intervention of sense or signs. But then the most fundamental difference as Dr. Ramji Singh tells us, is that Syādvāda "leads us to relative and partial truth whereas omniscience to absolute truth.'70 In short, to sum up, we can say that “while syadvada illumines the reality indirectly, the Kevala Jñāna docs it directly.'71 besides one reveals the partial truth while the other reveals the whole truth.
65. Dr. Ramji Singh, The Jain Concept of Omniscience, (1974) p. 164 66. Aptamimamsĩ 101
67. Kumudcandra • Nyāya Vol. I-p. 88 68. प्रमाणस्य फलं साक्षादननिवर्तनम् । केवलस्य सुखोपेक्षे शेषस्यादानहानथी:॥ 69. सामग्री विशेष विश्लेषिताखिलावरणमतीन्द्रियमशेषतो मुख्यम् ॥
Parikşāmukham II. 11 70. Haribhadra, Anekānta Jaya Pataka - Vol II, p. cxx 71. Apta Mimamasa 105