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to offer against the possibility of omniscience. The Abhāvapramāņa deals with the fact of non-existence. But as Anumăna can establish the positive existence of an omniscient being, it cannot be the business of the Abhāva-pramāņa to establish the impossibility of omniscience. Lastly, it cannot be said that there is no proof for the possibility of omniscience; for, Anumāna, as we have shown, does conclusively prove it. The Jaina Agama which successfully stands the test of a true scripture, indicated above, also shows that the Tirthamkara's and the Siddha's were all omniscient beings. It is in this way that the Jaina's maintain against the Mimāṁsaka's that omniscience is possible.
B. THE WORLD-CREATOR AND OMNISCIENCE:
THE SĀMKHYA VIEW SAMKHYA THEORY OF THE WORLD EVOLVING FROM PRAKŘTI
All the different schools following the authority of the Veda's agree that although the cosmic course has no beginning, it has its temporary breaks,--when the world is destroyed and then evolved afresh. An account of the creation of the universe is accordingly found in all the systems. The Mimāṁsaka's are content with saying this that the Jiva's are wandering in the Samsāra from the beginningless time, driven by Adrsţa or the force generated by their Karma's. Kapila, the author of the Sāṁkhya Sūtra's admits the existence of a world-evolving Praksti over and above the infinite number of eternal and self-existent Ātmā's.
'इतश्चास्ति प्रधानम्-वैश्वरूप्यस्याविभागात् । वैश्वरूप्यं हि लोकत्रयमभिधीयते। तच्च प्रलयकाले क्वचिदविभागं गच्छति । उक्तं च प्राक् पञ्चभूतानि पञ्चसु तन्मात्रेष्वविभागं गच्छन्तीति। अविभागो हि नामाविवेकः । यथा क्षीरावस्थायामन्यत्क्षीरमन्यदधीति विवेको न शक्यते कर्तुं तद्वत्प्रलयकाले व्यक्तमिदमव्यक्तं चेदमिति। अतो मन्यामहेऽस्ति प्रधान यत्र महदाद्यविभागं गच्छतीति। प्रकृतेः सर्वज्ञत्वं जगत्कर्तत्वं चेति शङ्काप्रकरणे (प्रमेयकमलATE:)
Curd is made from milk. When milk remains as milk, curd remains in it in a subtle state; curd is not then found as separate from milk. The five
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