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Omniscient Beings
1984
The commentator explains,
"Sat-karya-Sthiter naṣtamapi Sva-karane tinam bhutatvēnasti. Bhabiṣyadapi Sva-karaṇēhnagatatvēnasti-Yogajadharmanugrahallabdhatigayasya yōgina ēva pradhana-Sambandhāt Sarva-disakālādi-Sambandha iti :-" The effect is existent in the cause. What is found to perish exists in a potential state in its basal ground. What is future exists in its cause as something not come as yet. On account of their attainment of supernatural power of vision, the Yogi's come in contact with the Pradhana and through this contact, they come in contact with (things of) all places and all times.
This supernatural power of vision in the Yogi's is practically Omniscience. Thus although the Sankhya philosophers do not believe in divine Omniscience nor in the Omniscience of a liberated being, they admit the possibility of Omniscience in the Yogi's or persons on the high way to self-culture.
VII,
The Stage Penultimate To Liberation And Omniscience : The Nyaya And The Vaiseṣika Views.
The thinkers of the Nyaya school maintain that it is impossible for the instrument (Karana) of knowledge to be simultaneously connected with more than one percept; for this reason, a simultaneous cognition of all things is impossible according to them. But they admit that the recollections of all things or cause of the cognitions of all things, may simultaneously present themselves to a sage, when he may be possessed of a knowledge which relates to the whole collection of the objects. Such a knowledge has been called by them 'Samütalambana' or collective knowledge. This Samuhalambana' is practically indentical with the Pratibha '-knowledge noticed before and consists in a sort of Omniscience.
The Vaiśēsika thinkers have given the name 'Arsa-Jñana' or 'the knowledge of a seer' to the 'Pratibha' which relates to the knowledge of all things.
VIII
The Stage Penultimate To Liberation And Omniscience: The Advaita Vēdānta View.
Omniscience is impossible in both a liberated and an unliberated
