Jain Darshan Me Sarvagnyata Jain Ramayan Paumchariu Aur - Book Summary

Here's a comprehensive summary in English of the provided Jain text, focusing on the concept of Sarvagyata (omniscience) in Indian philosophies and its specific interpretation within Jainism, based on the provided pages from "Jain Darshan me Sarvagnyata Jain Ramayan Paumchariu aur" by Dharmachand Jain:

This article, "Jain Darshan me Sarvagnyata: Ek Vishleshan" (Omniscience in Jain Philosophy: An Analysis) by Dr. Dharmachandra Jain, explores the concept of omniscience (Sarvagyata) across various Indian philosophical systems before delving into the Jain perspective.

1. Omniscience in Other Indian Philosophies:

Nyaya-Vaisheshika: Accepts Sarvagyata, attributing it to Ishvara (God) as the supreme seer, knower, and omniscient being, whose knowledge is eternal and infinite.
Samkhya-Yoga: While Samkhya is atheistic, it accepts the achievement of omniscience (Kaivalya) through the practice of spiritual knowledge. Yoga considers a specific Purusha (being) as Ishvara and attributes absolute omniscience to it.
Mimamsa and Vedanta:
- Mimamsakas argue that humans cannot attain knowledge of supersensible objects like Dharma (duty/righteousness) because they are not free from defects like attachment and aversion. For Mimamsakas, Dharma is primarily understood through the Vedas, which are considered apaurusheya (not authored by a human) and the ultimate authority for supersensible matters. They deny omniscience in humans, specifically in their ability to know Dharma through means other than the Vedas.
- Kumarila Bhatta, a Mimamsa scholar, clarifies that his denial of omniscience specifically refers to Dharma. He suggests that if a person can know all other worldly objects besides Dharma, there's no reason to oppose it. However, he also emphasizes the limitations of human knowledge due to attachments and aversions, making complete, error-free knowledge impossible for mortals.
- Vedanta, particularly Advaita Vedanta, identifies Brahman as the ultimate reality – Sat-Chit-Ananda (Existence-Consciousness-Bliss), all-pervading, and omniscient. Brahman's knowledge is considered eternal and universal, making it the sole omniscient entity.
Buddhist Philosophy:
- Lord Buddha is accepted as omniscient in Buddhism. Texts like "Milinda Prashna" illustrate his omniscience by comparing him to a Chakravarti king who can manifest objects at will; Buddha, through meditation, can know whatever he wishes.
- Dharmakirti, however, introduces a nuanced view. He argues that mere knowledge of all worldly matters or the proximity/distance of objects doesn't constitute true omniscience. True omniscience, for him, lies in knowing the essential principles that should be adopted and rejected (heyopadeya tattva).
- Prajnakara Gupta believes other yogis can also become omniscient once attachment to the self is removed, granting them the capacity to know all objects.
- Shantarakshita asserts that there is no evidence against the existence of an omniscient being and that the arguments supporting it are more numerous, deeming debates on this topic futile.

2. The Meaning of "Sarvajna":

The term Sarvajna literally means "one who knows all." The "all" (sarva) refers to all substances (dravya) and their states/modes (paryaya) across all three times (past, present, future). While some define it as knowing many subjects, others consider knowing all words or all worldly things (whether existent or non-existent) as omniscience.

3. Omniscience in Jainism:

Core Tenet: Jainism has a profound and detailed understanding of omniscience. It states that in its purified state, every soul is inherently omniscient.
Tirthankaras and Others: The 24 Tirthankaras are considered omniscient. Beyond them, countless other souls have achieved omniscience by eradicating their four ghatiya (destructive) karmas and can potentially achieve it in the future by destroying their karmas, considering their specific substance, location, time, and present conditions (dravya, kshetra, kala, bhava).
Jain Agamas: Jain scriptures define an omniscient being (Sarvajna) as one who knows all substances and their modes in all three times and all three worlds. This is explicitly stated as: "Sa Bhagavā uppaṇṇanāṇadarisi - sabbaloe sabbajīve savvabhāve" (That Bhagavan is endowed with innate knowledge, seeing all substances in all worlds and all souls).
Kundakunda Acharya's View: He describes an omniscient being as one who knows all the substances of the world. This being knows a substance with infinite modes in one go and also knows infinite substances with many modes simultaneously.
Acharya Samantabhadra's Proof: Samantabhadra argues that just as we infer subtle, hidden, and distant objects through anumana (inference), there must exist someone who knows these directly. This person doesn't just know them but has directly experienced them. This individual is the Sarvajna (omniscient) and Apta (trustworthy or infallible).
- He further proposes an argument: "Whatever is accepted knowledge (pramana) is either through direct perception or inference. The knowledge of subtle, hidden, and distant objects is known by us through inference. Therefore, someone who knows these directly must exist."
Akalanka Bhatta, Vidyānanda, Prabhāchandra, and Hemachandra Suri followed Samantabhadra's reasoning. Acharya Mallishena, in "Syadvada Manjari," also uses Samantabhadra's arguments to establish the existence of an omniscient being, defining an Apta as one who expounds a path free from the imperfections of kasha (afflictions), chheda (division/cutting), and tapa (burning/penance).
The Nature of Omniscience: Jainism emphasizes that the soul, in its liberated state, is free from the limitations of its karmic coverings. The four destructive karmas (ghatiya karmas) – jnānavarana (knowledge-obscuring), darshanāvarana (perception-obscuring), mohanīya (delusion-inducing), and antarāya (obstruction) – are shed.
Overcoming Defects: The text likens the clearing of impurities from gold through various processes (like using alkaline soil and smelting) to the soul overcoming its anadi (beginningless) defects like rāga (attachment) and dvesha (aversion) through the practice of Right Faith, Right Knowledge, and Right Conduct (Samyagdarshan-jnana-charitra), also called the Ratnatraya (three jewels).
Possibility of Complete Annihilation of Defects: It refutes the idea that rāga and dvesha are beginningless and therefore impossible to eradicate. Just as clouds covering the sun can be completely dispersed, the defects (rāga) in souls can be completely annihilated, leading to omniscience. Therefore, the complete cessation of defects and their causes in a person is not impossible.
Excellence of Omniscience: The text asserts that the excellent nature of knowledge lies in its non-decreasing and non-increasing quality. It's not subject to enhancement or diminishment.

In essence, the article highlights how Jainism, unlike some other philosophies that attribute omniscience to a divine creator or emphasize its limitations in humans, posits omniscience as the inherent potential of every soul, achievable through the complete eradication of karmic impurities and the realization of its pure, unadulterated self.