________________
CHAPTER VII
ARGUMENTS FOR OMNISCIENCE
1.
Introductory Remarks
Our study of the logical and historical development of the Jaina concept of omniscience yields some important conclusions. First, the problem of omniscience has been as old as Jainism and it is vitally associated with their tirtharkaras, Secondly, it has been perhaps the most fundamental problem of Jainism, so much so that it has been described by the Jaina thinkers as the problem of life and death for their religion and culture. Naturally, vast literature has developed around this subject. Thirdly, the ideal of omniscience seems to have developed because of the inner necessity of the system as well as out of socio-cultural conditions. Fourthly, it has not remained merely a religious dogma or scriptural belief but it has been closely knit into the framework of a full-fledged philosophical theory with far-reaching implications. Lastly, it has encountered opposition from the avowedly heterodox Cārvākas on the one hand and the staunch orthodox Mimāṁsakas on the other. The opposition of the Buddhists have more or less centered round their emphasis upon the knowledge of duty and showing that Buddha was superior to Rsabhadeva? and stands at the head of all philosophers.3
Before we examine the objections of the Mināmsakas, it would be useful to know the background of their approach
1 Dharmakirti, Pra nāņ1-v.irttikam, I. 33; I. 34. 2 śāntarakṣita, Tattva-samgraha, 3348. 3 Ibid., 3340.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
