Vaishali Institute Research Bulletin 1

Author(s): Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 116

RESULT OF VALID COGNITION
105 attachment and prejudice, he is not affected by the perpetual manifestation of the real universe with its seamy side. According to the Vedantist the plurality of the phenomena has simply vanished and the perfect saint is fully engulfed in the enjoyment of his infinite plenum of knowledge and joy. The Jaina saint is not in the least disturbed by the noise and discordant voices of the world. His attitude is one of serene unconcern and perfect equanimity. The enlightened saint is restored to his own domain, i. e., his infinite self possessed of infinite intuition, infinite cognition (discursive knowledge), infinite energy and infinite bliss. He has reached the consummation. A man cannot rest content with his limitations of knowledge, bliss and also energy. Frustration is the inevitable outcome of limitation and unless these limitations are totally transcended a man cannot be happy. It is the divine discontent with limited possession, finite power and finite happiness, that supplies the vis a tergo of all our ambitious plans a nd undertakings. Man has dreamed of this perfection from the dawn of civilization. Finitude connotes unhappiness. In the Chandog ya Upanişad (vii. 23) we come accross a revealing dialogue between Narada and Sanatkumāra. Nārada wanted to be released from the bonds and limitations which have engulfed him in grief and misery. The way out of this morass has been pointed out by Sanatkumāra to consist in the attainment of the infinite plenitude. Infinite plenitude is happiness and there can be no happiness in anything finite, “bhumaiva sukham nālpe sukhamasti”.
The Jain philosopher is in perfect agreement with the Vedāntist in this regard. When one has attained infinite knowledge, ignorance does not cause him distress. He has attained infinite power and energy and so all obstructions and hindrances (antara yakarma) cannot cause frustration of his will. He is in possession of infinite bliss which is part and parcel of his own being. He has now become self-contained and self-sufficient and independent of all extraneous aids. The question "What is the result of such perfect vision of omniscience?' has been answered in the foregoing paragraph. To be more explicit we should observe that perfect happiness and serenity of disposition are the benefits which accrue from this perfection. His equanimity is perfect and is not liable to disturbance.
As regards the consequences of empirical cognition we have already said that the immediate result is knowledge. The reward of knowledge is the knowledge itself. But as finite living beings are concerned with their environment which they cannot completely control or change according to their desire or needs he has to be