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Reals in the Jaina Metaphysics
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.
M. THE STAGE PENULTIMATE TO LIBERATION AND OMNISCIENCE: THE NYAYA AND VAISESIKA VIEWS
SAMUHĀLAMBANA OF THE NYAYA AND ARṢA-JNANA OF THE VAISESIKA ARE OMNISCIENCE
The thinkers of the Nyāya school maintain that it is impossible for the instrument (Karaņa) 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 'a' or collective knowledge. This Samuhalambana is practically identical with the Pratibha-knowledge noticed before and consists in a sort of omniscience. The Vaiseṣika thinkers have given the name Ārṣa-jñāna or 'the knowledge of a seer' to the Pratibha which relates to the knowledge of all things.
N. THE STAGE PENULTIMATE TO LIBERATION AND OMNISCIENCE: THE ADVAITA VEDANTA VIEW
ADVAITA VEDANTA VIEW, OMNISCIENCE POSSIBLE IN A SOUL, IN A STATE, PENULTIMATE TO LIBERATION
Omniscience is impossible in both liberated and an unliberated soul, according to the absolute monist school of the Vedanta philosophy. But it is possible in a highly developed sage. It is said that a Naiyayika in order to test the
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