Jaina Perspective in Philosophy and Religion

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

Page 61

52 Jaina Perspective in Philosophy and Religion But if we accept the second view that the ultimate reality is far from spatio-temporal limitations, we will be driven to an idealistic view of the universe. Thus, either we accept the views of science according to which omniscience is not possible or we accept the idealistic position, in which case again, there can be no unanimity.
(b) Omniscience as Knowledge of Duty – Viewing those difficulties, omniscience has been treated as the knowledge of duty ( dharma ), since our moral life and hence its knowledge is of supreme value to us. Here omniscience (Sarvajñată ) will be equated with the knowledge of duty ( dharmajñata ). But even this religious-ethical approach involves some difficulties : whether duty, referred to here, is duty in general ( Samanya dharma ) or duty in particular (Varpaśrama dharma ). If the first alternative is accepted, there may be conflicting Jists, since duties vary from person to person and to the same person from time to time. If we adopt the second alternative, another difficulty will arise : whether the particular duty is private or public? If the former, it may lead to narrowness and sectarianism; but if it is the latter, we have to explore some universal and eternal principles of duty, which is very difficult. Even the concept of 'Universal Religion' is still an utopia.?
(c) Omniscience as Knowledge of Self — To simplify matter we can give up the dualistic approach of subject and object 1. For the most part of this analysis, I am indebted to
Abhidhāna Rajendra of V. Sūri ( Ratlam : J. S. S. 1927, 7 Vols. ), Vol. III, pp. 567-585; Nyaya-Kumuda-Candra of Prabhacandra ( Bombay : M. C. D. Jaina Series, 1938 ), Vol. I, pp. 86-97; Prameya-Kamala-Mártanda of Prabhacandra ( Bombay: S. B. Pandurang, 1921 ), pp. 247-264; Āpta-Parīkņā of Vidyānandi (Saharanpur : Vir Seva
Mandir, 1949 ), pp. 206-239. 2. Śloka-Varttika of Kumarila, II. 111-112; Tattva-Savgraha
of Santa Rakṣita, K. 3135,