________________
100
Jaina Perspective in Philosophy and Religion
full manifestation of the innate nature of a conscious self, emerging on the total cessation of all obstructive vells, is called 'that' (intuition ) transcendent and purel. Jaina literature is full of discussion on omniscience. There are various proofs for it. Inductively, the gradation of knowledge implies omniscience. So says Hemcandra that the proof of it follows from the proof of the necessity of the final consummation of the progressive development of knowledge and other grounds. Metaphysically, complex and manifold objectivity implies some extraordinary perception. Psychologically, differences in intelligence etc. presupposes omniscience. Religious-Mystical argument proves omniscience on the basis of religio-mystical experience. Logically, on account of the lack of contradictory proofs, omniscience is established4. What Vedanta puts negatively, Jainism puts positively. Vedanta links nescience with misery and Jaina links omniscience with eternal bliss. The Vedanta annihilates nescience by submerging the individual into the universal while Jaina says that individual itself becomes universals. The Jainas hold that each and every entity is related to all entities 6. Nothing is wholly independent. Nothing is intelligible by itse}f. So logically the perfect knowledge of one thing means the perfect
1. Cf.: Ibid p. 99; Radhakrishnan, S. : Indian Philosophy,
Vol. II, p. 511. 2. Pra meya-Kamala-Mártanda, 254. 60; Pañca-Namaskara
Stotra, 4. 10-20; Aşga-śati, K.140; Nyaya-viniscaya, K 465, 361, 362; Satkhandagama, 22.78; Jayadhawala, p. 66;
Ācāra nga:sūtra, 2. 3. 3; Ava'yaka-Niryukti, Gatha 127. 3. Parīkşa-mukham of Manikyanandí, translated by Muker
jee and Tatia, p. 30. 4. Ibid, p. 34. 5. Pravacana-sära of Kunda-kunda ( Introduction ). 6. Tatia, N. M. : Studies in Jaina Philosophy, p. 70.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
