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Para-psychology and Jainism
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the Omniscient."I The Jainas try to prove Omniscience though all the recognised sources of knowledge in Indian Philosophy? after meeting the onslaught from the side of the Mirnarsakas3 who are the worst critics of the theory of human Omniscience in view of their unfailing faith in the validity of the scirptures. Briefly our phenomenal knowledge suggests the noumenal as a necessity of thought. Then this manifold and complex objectivity implies the need of some extraordinary perception. Psychologically, differences in intelligence etc., in human beings presupposes the possibility of Omniscience somewhere and in somebody. The Jaina logicians claim that since there is no contradictroy proof against this, hence it can be accepted as a convenient and plausible hypothesis. Know ledge like measure and quality has got degree, hence knowledge is bound to reach its final consumat which is nothing but Omniscience, Akalarka, a famous Jaina Logician, tries to prove the existence of Omniscience on the basis of truth found in the astronomical sphere, which predicts correctly the position of future eclipses of the Sun and the Moon. Lastly, the concept of Omniscience follow as a logical corollary from the Jaina theory of soul as inherently pure and infinitely perfect. True, there is the Karmic veil but as the sun shines in its full splendour after the removal of the mists, fog or cloud, so the self knows everything where the knowledge obscuring Karmas are completely liquidated4. From partial knowledge, we can infer about the complete or total knowledge, just as we infer about the whole of mountain
1. (a) Bhadrabahu : Ibid.
(b) Kunda-kunda : Niyama-sära, Ibid. 2. Prabhacandra : Nyāya-Kumuda-Candra, Manik Candra
Digambar Jaina Granthamala, Bombay, 1938. 3. Jamini : Mimāısa-Sūtra ( Ed, and Hindi trans. Devadutta
Sharma ), Prema Pustaka Bhandara, Barely, 1957. 4. (a) Akalarikadeva : Asta-śati, Ibid.
(b) Akala åkadeva ; Nya ya-viniscaya, Ibid.
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