________________
Concept of Omniscience in Jainism : 155
of the researches in para-psychology and extra sensory perception including telepathy and clairvoyance. As for perception, it can be argued that a type of perception which claims to know all things of all times and places, can definitely say that omniscient does not exists. But if there is such a type of all comprehensive perception, it is no other than the omniscience. Direct perception of an omniscient being is not possible. Anumana is based on Vyapti or invariable relationship between the Sadhya and the Hetu. To establish omniscience, only that would be a good Hetu with which, omniscience is known to be invariably connected. But how is such invariable relation to be known. It cannot be known by Pratyakṣa since does not come in its range, and the knowledge of a relation is impossible without a previous knowledge of the related. Hence, inference about the omniscience needs a valid Hetu, which is not possible. Upamāna consists in a determination about an object from the knowledge of an object similar to it. None, however, resembling an omniscient being is seen, so that the very basis of Upamana is wanting. The Mimämsakas regard the Mantras and Brāhmaṇas, the portions of Vedas, as the source of valid knowledge. Since these two have no mention of omniscience, omniscience cannot be proved by Agama Pramāṇa. Arthāpatti also fails to prove the omniscience as Buddha was a teacher does not necessarily means that he should be omniscience. It is possible even for an ignorant man to lecture what should be done and what not. Therefore, the Arthāpatti does not prove the reality of omniscience. Lastly, it can not be proved by Abhāva also as every where the persons that are found are all in-omniscient- from which it follows that an omniscient being who is very opposite of the in-omniscient person is no where is to be found.
Jainas on the contrary maintain that omniscience is not only possible but that it is a potentiality in all souls, which has been actually realized in the Arhats. Prabhācandra following the pattern of Vidyananda successfully counteract all these arguments and shows that none of these six pramäṇas go against omniscience. In criticism of the Mimāmsakas objections, they argue that 'Pratyakṣa is either transcendental or practical. The transcendental perception is again
