Jaina Concept of Omniscience

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

Page 80

THE JAINA THEORY OF OMNISCIENCE : CHRONOLOGY 67
the Jaina doctrine of standspoints or nayas. Accroding to him, the theory of successiveness of darśana and jñāna has been formulated from the analytic standpoint (r jusūtra naya ), whereas the theory of simultaneity is the result of the empirical standpoint ( vyavahāra naya ), and Siddhasena's Doctrine of Identity is the application of collective standpoint (Sargraha naya).75 This is indeed a new approach designed to work out a synthesis between the conflicting theories. As a matter of fact, the advocates of the theory of identity also do not have enough justification to account for there being two concepts if darśana and iñana are identical. Whatever Šāstras may say (ie. though Kevala jñāna and darśana are one and one only, it has been practice to speak of knowledge and perception as being different), it has been proved beyond doubt that perfect knowledge and perception are one but they are said to be different not because cognitions are different but because the objects of this knowledge are twofold viz , general and particular.?
III. The Jaina Theory of Omniscience : Chronology
I shall try to sketch the chronology of the theory of omniscience in Jainism. But there are great difficulties in properly determining the chronology. Firstly, the antiquity of the Jaina thought is traced back to the pre-historical era,?? of which there are no records. We have to be satisfied with some stray references here and there in the Vedas. Secondly the Jaina canons and the principal Jain a writers fall into two distinct orders—the Svetāmbaras and the Digambaras. These two principal sects run on separate lines, the writers of one
75 Yagovijaya, Jñāna-bindu-prakarana, p. 48. 76 Sanmati Tarka II. 20 (Tíkā by Sukhalalaji and B. Doshi thereon). 77 For the views of many authoritative scholars about antiquity of
Jainism, Jyoti Prasad Jaina's book “ Jainism, the Oldest Living Religion " (Vārānasi, Jaina Cultural Research Society, 1951 ) is very important.