Jaina Perspective in Philosophy and Religion

Author(s): Ramjee Singh
Publisher: Parshwanath Shodhpith Varanasi

Page 54

From Nescience to Omniscience
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We can sum up the most formidable proofs of AkalankaDeva under the following three categories---firstly, omniscience is proved because there is absolute non-existence of any obstructive--Pramaņas against it. I Akalanka tries to prove the existence of omniscience on the basis of truth found in the astronomical spheres, which indicates correctly about the future eclipses of the sun and moon.2 Lastly, omniscience follows from the essential nature of the soul as knower of all things. As the sun shines fully after the removal of the clouds, so the self knows everything when the knowledgeobscuring-karmas is completely liquidated. According to Vīrasena Svāmī4, we can infer about the whole mountain after perceiving a part of it, so we can be sure of complete knowledge in self by perceiving partial knowledge. Samantabhadra has proved the existence through the reasoning based on Anumeyatva5, or capable of being known through inference. Dharmabhūşana explaining this says that perception' does not mean only 'actual perception' but also 'object of knowledge’8Let us repeat with the author of Apta-Parīkşa, "when omniscience is proved by all the six Pramānas?, who dare to reject it ?" None, perhaps none. Omniscience is perfectly consistent with the Jaina conception of knowledge as the removal of veil. 8
1. Siddhi-Viniscaya-Tīka (Manuscripts ), Ibid, p. 421 (J. S.
P.); Cf: Tattva-Sangraha, p. 846; Apta-Parikṣā, p. 54; Aşta-Sahasri, p. 47; Tattvärtha-Śloka-Varttika, p. 13; Sastra-Varta-Samuccaya, p. 80; Prameya-Kamala-Mar
tapda, p. 370; Prameya-Ratna-Mala, p. 54. 2. Syadvada Mañjarī, p. 237. 3. Jaina Darśana, p. 308. 4. Aşta-Sati Karika 3; Nyāya-Viniscaya 465; Așta-Sahasri, p. 50. 5. Apta-Mımāṁsā, Sloka 5. 6. Nyāya-Dipika, pp. 41-42. 7. Apta-Parikşa, p. 212. 8. Tatia, N. M. : Višeşavasyaka Bhașya, p. 70.