Jaina Concept of Omniscience

Author(s): Ramjee Singh
Publisher: L D Indology Ahmedabad

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CLASSIFICATION AND CATEGORISATION
realistic tone and temper of the Jaina metaphysics. To the Jainas, there is no ambiguity in knowledge when it comprehends the entire modes of all the entities, because the universe is an integrated systems whose relations are equally real and objective. Dr. Nath Mal Tātia says, "Symbolically, the relations are links between A and the contents of not-A. This means that the complete knowledge of A implies the complete knowledge of not-A and this is obviously the knowledge of the whole universe."'3 2
After going through the arguments presented by both of the opposing parties, it is very difficult for a philosopher to take any side. However, to me, there seems to be a contro. versy between what ought to b and what actually is the nature of Kevala Jñāna. The anxiety on the former side is to establish the theory of Ouniscience on a scientific and logical basis which would be acceptable to the modern mind. It tries to be liberal, accommodative and synthetic.
The earlier theory which treats omniscience as knowledge of the essentials has got very scanty textual support and soms of the texts may be interpreted to suit even both the sides of the controversy.33 The supporters of this view rely mainly on Kundakunda,34 Haribhadra35 and Yasovijaya36, but these thinkers have also advocated the other theory of omniscience.37 But all this does not make the theory concerned cease to be å less sactarian and rigid and more acceptable and plausible to the common sense. Due to the rigid attitude on the part
32 N. M. Tatia, Studies in Jaina Philosophy (Vārānasi, Jaipa Cultural
Research Society, 1951), p. 70. 33 The statement of Acārānga I. 3.4 is one such. 34 Niyamasāra, 158. 35 Haribhandra, Yoga Dosti Samuccaya, K. 102-108. 36 See Darśana Aur Chintana, p. 539. 37 Pravacana Sara, I. 48-49; Yoga Drsti Samuccaya, K. 140--47; Jnang
bindu-Prakarana, Sec, Jaina Tarkabhāsā, Sec. 21.