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Epistemology of Jainas
are mundane or supermundane, conceivable or inconceivable, compounded or uncompounded. He knows everytbing about the minds and bearts of men and about meritorious and demeritorious actions. He becomes a great teacher and acquires the four pratisatisvids (accurate understanding of the particulars of everytbing). He is protected by the dbārasis (protectiv, spells.)
The tenth stage is Dharmamegha. In this stage the bocbisattva acquires a glorious body, emits some rays which destroy the pain and misery of all living beings. He obtains the ten deliverances of a Bodhisattva.
The above account of the four stages, particular to a Bodhisattva, shows that the knowledge of universe has no relation with salvation. Prajñā or the transcendental kocwledge is attajned in the sixth stage; which means the knowledge of four noble truths. In the succeeding four stages a bodhisattva tries to achieve those embelishments as are helpful in propagation of bis mission The metaphysics, logic and all other types of philosophical knowledge are, according to buddhism, mere equipments of a preacher. They are not essential to the progress of the soul. In other words they are a social utility. The person who is interested in his personal uplift does not require them. This factor brings into light a remarkable point related with the hise tory of omniscience. It shows clearly that the conception of an omniscient came as a social necessity. The compassion and mercy attached to God in Vedic systems were attributed to the Bodhisattva in Buddhism. But, that mercy can be effectual only if the person having it, is gifted with necessary power and knowledge, with which he can convince others and make them believe his own gospel.
The seventh perfection according to Buddhism, is UpājaKauśālya-Pāramitā, also given as Upāya-Pāramitā. It is explained as skilfulness or wisdom in the choice and adoption of the means or expedients for converting others or helping them. The practice of this pāramitā involves the practice of all
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