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36
THE BELIEVERS IN OMNISCIENCE
much influence either philosophically or culturally. The case of the Mimāṁsaka is different. His position though quite formidable, is yet devided between his emphasis upon the denial of the knowledge of dharma (dharmajñatā) and the denial of the knowledge of everything (sarvajñatā ), so much so that he had to confess openly that he “ does not set aside the idea of omniscience” and “what is signified by its denial is only the denial of omniscience in particular cases ” (ie, Dharma).31
Since the problem of omniscience is closely connected with the metaphysical and religious views of the various schools of Indian thought, differences in their respective attitudes and approaches to the problem are bound to occur. But instead of discussing the views of each particular school separately, an attempt is being made to present a brief survey of the dominant trends in a synoptic way in order to enable us to appreciate the particular views of some selected schools which will be discussed in the second part of the work.
(B) The Devotional Approach Divinity and prayer very often go together. The form of worship may vary from one sect to another, but it is an essential feature of religious life. The main aim of a religious life is to attain liberation from the bondage of birth, death and rebirth. But people may differ about means of achieving it, because of their views about God, soul, matter etc. The cult of devotion, known in India as Bhakti-Yoga is regarded as the easiest way for an ordinary person, who may have neitheir the strength and facilities for the performance of karma nor the intellect needed for the path of knowledge (IñānaYoga ), nor stupendous endurance to follow the path of yogic meditation and concentration. On the other hand, Bhakti is more fascinating to the heart and mind as it is enriched by various sorts of concrete symbolism. The model of deity is
31 Kumārila, Ibid., II. 110-111.
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