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Reals in the Jaina Metaphysics the Prakřti to the Puruşa makes no change in the essential nature of the latter.
'जपास्फटिकयोरिव नोपरागः किन्त्वभिमानः।' २९
WITH THE SAMKHYA-YOGA NO OMNISCIENCE IN A LIBERATED SOUL
It is thus that owing to the Aviveka, the soul is considered to be in bondage when the Praksti is near it and that it is said to be emancipated when the Prakrti is no longer near it. Really, there is no relation whatsoever between the Purușa's on the one hand and the Prakrti with its evolutes on the other. When a soul is liberated, it is even impossible to imagine a connection. The liberated Puruşa cannot thus be said to be omniscient or a knower of all things, according to the principles of the Sāṁkhya and Yoga systems.
It is consequently clear that the Buddhists and the Vedic systems agree that not only are the mundane souls not omniscient but that the liberated and the finally disembodied souls also are not such.
K. THE STAGE PENULTIMATE TO LIBERATION
AND OMNISCIENCE: THE YOGA VIEW YOGA VIEW, OMNISCIENCE IS POSSIBLE IN A SOUL IN THE STATE, PENULTIMATE TO ITS LIBERATION
Although neither a mundane soul nor an emancipated being is omniscient, a soul on the way to liberation may be possessed of a kind of knowledge just before its final emancipation which may be called omniscience. The author of the Yoga Sūtra's calls it Prātibha and the Sāṁkhya also believes in its possibility. According to Patañjali, one possessed of the Prātibha has the knowledge of all things,
'प्रातिभाद्वा सर्वम्'। योगसूत्रम्, विभूतिपाद: ३४ --upon which Bhoja-rāja comments,--tacufa ofaaft go प्रभाप्रादुर्भवति तद्वद् विवेकख्यातेः पूर्वं तारकं सर्वविषयं ज्ञानमाविर्मवति।
Just as immediately before the sun-rise, a brilliant glow is visible in the sky, in the same manner just before the rise
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