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Epistemology of Jainas
and the self-control oply, with an exception that they are certain in the case of Tirtharkaras.
Thus, we see that according to Sankhya the way to liberation and the way to omniscience are quite different from each other. For liberation the knowledge of distinction is essential; while for omniscience one has to concentrate on praksti. But, one thing is certain that an omniscient is naturally gifted with asamprajñāta samādhi. So, he is not far away from liberation; he gets it as a certain future. According to Jainism also omo! science is not same as liberation. The aspirapt has to destroy four karmans more for attaining the latter. The only difference hetween the two systems is that according to Sankhya omnisci. ence is not an essential stage for attaining liberation while the Jaipas hold it as essential, Omniscience and Yoga
The yoga system gives a vivid description of the stages attained by an aspirant along with the supernatural powerswirich he comes to possess. Omniscience also is one of these powers.
According to Yogabbāsyal there are two directions in which the river of mind flows; it flows towards the evil and it flows towards the good or right. The flow that is directed towards kaivalya is good. It is known as kaivalyaprāgbhārā. The other, that is directed towards worldly pleasures is known as samsāra-pragbhārā. The kaivalyapragbhārā is like samyagdarśana and the samsāra-prāgbhārā like mithyādarśana of the Jaipas. In the Buddhist tradition kaivalyaprāgbhārā can be compared with the beginning of prajñāpāramitā.
Yoga with its eight stages of yama, niyama etc. is the general way of attaining vivekakhyāti, which is the highest goal of human pursuit. The last stage is asamprajñāta samādbi; where the mind is without any content. On reaching this stage 1. Yogasūtra 1. 19 2. Ibid. I 20
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