________________
422
Epistemology of Jainas
view-point he knows all the objects.2 Kundakunda generally interprets Jaina conceptions in the light of Vedānta. According to the Vedānta Brahman is self cognizant, similarly Kundakunda also holds soul as the self-cognizant. The vyavahāranaya of Kundakunda is just like the vyāvabārika-satta of the Vedānta; which maintains that, on discursive plade, sarvajña means the cognizer of all external appearances, as it is in the case of God.
Kundakunda is interpreted also in the following way: According to the real view.point the soul is self-cognizant. It does not cognize anything else. But, all objects stand as reflected into soul. The knowledge of soul, therefore, ultimately leads to the knowledge of entire universe. Arguments for Omniscience
We have given above some arguments generally advanced to prove omiscience. Below we give a summary of those and others briefly:
I. The soul is a knower by nature. It cannot remain ignorant of any object if there is no obstruction ; just as fire cannot cease to burn the fuel if it is without obstacle. 2
2. The incomplete knowledge, which we experience, is a part of the complete one. The existence of the whole implies the existence of the part.
3. The passions (dosa) and obscurances (āvarana) must disappear totally at a certain stage as they have gradation ; just as the removal of the foreign matter from gold3.
4. The knowledge must have its stage of completeness as it is a graded phenomenon ; just as in the case of size the highest stage is found in the space, similarly, in the case of knowledge it is omniscience4.
5. We see the people with different degrees of intellect, sagacity etc. They must attain perfectness at a certain stage; because, they have a gradation. 1. Niyamasāra 159. 2. Astasahasrl p. 50. 3. ĀptamImāmsā, 4-5; Tattvārtha Ślokavārtika, 1/29/32-33. 4. Tattvārtha, Slokavarika 1/29/23.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
