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Soul
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profoundness of Sarıkara's knowledge, once asked him to explain the difference in the conceptions of liberations, of the Nyāya and the Vaišeșika schools. The questioning Naiyāyika was a very conceited person and so he addressed Samkara as follows,-'वद सर्व विच्चेन्नोचेत् प्रतिज्ञां त्यज सर्ववित्त्वे ।'
संक्षेपशंकरविजयः If you are omniscient, answer the question. If not, give
up your contention about omniscience. From the above, it is apparent that according to the thinkers of the Advaita school, omniscience is not impossible. Samkara has said that to the nature of a liberated soul or Brahma, omniscience, omnipotence etc. para usada are not to be attributed, -
f arzad FTEncara: 1' QaraqTH6TTI -Y-€ But he admits that supernaturalities like omniscience etc. are possible in a determined HỊT: soul, in a certain stage of its development. 'fathra a ATOTTEETTIT#297 HaftFQTİ संकीर्त्यते।'
वेदान्तसूत्रभाष्ये शंकरः। ४।४।११॥ In other words, Samkara's opinion is that by worshipping the Sanguņa Brahma, the worshipper while attaining his likeness etc. (1954) becomes possessed of such supernaturalities as omniscience etc. 'सगुणविद्याविपाक स्थानन्त्वेतत्।' वेदान्तसूत्रभाष्ये शंकरः। ४-४-१६ ।
O. THE STAGE PENULTIMATE TO LIBERATION AND OMNISCIENCE : THE BUDDHIST VIEW
सर्वज्ञ सुगतो बुद्धः धर्मराजस्तथागतः । ACCORDING TO THE BUDDHISTS, YOGI-PRATYAKȘA IS OMNISCIENCE
The word, wat in the above list of Buddha's name shows that although omniscience, according to him, is impossible in a mundane being or in a being who has entered the Nirvāṇa, it is possible in a person in a certain stage of mental development. Neither sensuous knowledge nor inference can yield omniscience; for, not only is the range of such forms of knowledge limited but they are after all vague and indistinct. Without a full and clear knowledge
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