Jaina Concept Of Omniscience - Book Summary

Here's a comprehensive summary of "The Jaina Concept of Omniscience" by Ramjee Singh, based on the provided text:

Book Overview:

"The Jaina Concept of Omniscience" by Ramjee Singh, published in 1974 by the L. D. Institute of Indology, is a doctoral thesis that systematically explores the Jaina understanding of omniscience (Sarvajñatā). The author aims to present a philosophical account of this concept, analyzing the arguments for and against its plausibility within the Jaina metaphysical and epistemological framework, rather than asserting or refuting its existence. The book is described as the first systematic, non-theological treatment of the subject in a modern language.

Key Themes and Arguments:

Meaning and Scope of Omniscience:
- The book begins by defining omniscience, tracing its etymology from Sanskrit ("Sarvajña" - one who knows everything) and comparing it to Latin ("omnis" - all, "scire" - to know).
- It distinguishes between literal and hyperbolic meanings, noting that while "omniscient" can refer to a very learned person in everyday language, in philosophical discourse it signifies absolute and infinite knowledge.
- The author emphasizes that the term "all" in "all-knowing" is interpreted differently across various Indian philosophical systems (e.g., for Buddhists, knowing the "Pañca-skandhas"; for Mimāṁsakas, knowing "Dharma" and "Adharma").
- Jainism defines omniscience as Kevala-jñāna, perfect knowledge, which means knowing all substances with all their modes, gained after the complete destruction of all obscuring veils of karma.
- The text critically analyzes various conceptual interpretations of "all," including knowledge of essentials, reality, duty, and the concept of God.
Indian Philosophical Background:
- Chapter II surveys the diverse views on omniscience in Indian philosophy.
- Non-believers: Cārvākas (materialists) rejected omniscience due to their reliance solely on perception. Indian skeptics and agnostics (like Sañjaya) suspended judgment on metaphysical issues. Mimāṁsakas, while not denying omniscience in general matters, rejected it concerning "Dharma" and "Adharma," arguing that only the Vedas, being eternal and authorless, could provide such knowledge.
- Believers: The belief in omniscience was approached through devotion (Bhakti-yoga), self-knowledge (Ātmajñatā), practical utility (Mārgajñatā), yogic discipline, and faith. The Upanishads linked omniscience to the knowledge of Ātman/Brahman. Yogic traditions saw omniscience as attainable through spiritual practice. Many theistic systems attributed omniscience to God and deities.
Evolution of the Jaina Theory of Omniscience:
- The Jaina concept evolved due to internal philosophical necessity and socio-cultural influences.
- Reasons for its formulation:
  - To establish the reliability (āpta) of Tirthankaras as the source of scriptures, especially since Jainism rejects the authority of the Vedas and the concept of a creator God.
  - Emphasis on knowledge, faith, and conduct over ritualistic practices as the path to salvation.
  - Jainism as a religion of self-help, where omniscience is a realizable ideal for human beings through their own efforts.
  - Knowledge being the inherent nature of the soul, and omniscience being its perfect, inextinguishable state.
  - Omniscience being intrinsically linked to the Jaina concept of Mokşa (liberation), representing the perfection of the soul's cognitive faculty.
  - Following dominant Indian traditions that associated perfection with omniscience.
- Chief Senses: Early Jaina thought might have understood omniscience as "knowledge conducive to spiritual realization" (instrumental value), later shifting to "self-realization" or "self-knowledge" (intrinsic value), a view shared with some Upanishadic thinkers. Another interpretation emphasizes knowledge of essential principles rather than exhaustive details. The dominant and most systematic Jaina view, however, is the knowledge of all substances with all their attributes and modes. This exhaustive knowledge is considered necessary to achieve the highest religious status for Tirthankaras.
Darśana and Jñāna in Omniscience:
- The text discusses the relationship between Darśana (indeterminate perception) and Jñāna (determinate knowledge) in the state of omniscience.
- Three views are presented:
  - Kramavāda (Succession): Darśana and Jñāna occur alternatively.
  - Sahavāda (Simultaneity): Both occur simultaneously, a view generally accepted by Digambaras.
  - Abhedavāda (Identity): Darśana and Jñāna are ultimately one in the state of Kevala-jñāna, a view championed by Siddhasena Divākara and later reconciled with other views through the doctrine of Nayavāda.
Soul-Psychology and Omniscience:
- Jainism posits that knowledge is the inherent nature of the soul (Jiva). The soul is intrinsically conscious and potentially omniscient.
- Bondage and nescience are attributed to karmic matter obscuring the soul's innate infinite knowledge. The removal of these karmas (Ghāti karmas) leads to the soul's perfect state, characterized by infinite knowledge (Kevala-jñāna), infinite bliss, infinite power, and infinite faith.
- The Jaina view contrasts with Nyāya-Vaiśeṣika (consciousness as an adventitious quality), Sāṅkhya (consciousness of Puruṣa, but empirical knowledge belongs to unconscious Prakṛti), Vedanta (Brahman as pure consciousness, empirical knowledge related to Maya), and Buddhism (no permanent soul, consciousness as a stream of states).
- Jainism's realistic stance affirms the soul's essential consciousness and the validity of empirical knowledge, avoiding the extremes of other systems.
- The concept of Gunasthānas (stages of spiritual development) illustrates a gradation of souls, with omniscience being attained at the highest stages (Sayoga Kevalin and Ayoga Kevalin).
Proofs for Omniscience:
- The book outlines arguments for the existence of the soul as the ground of omniscience, including arguments from perception (self-awareness, "I-sense"), inference (based on the nature of consciousness), scriptural authority, analogy, circumstantial implication, and non-apprehension (used to refute counter-arguments).
- Positive Jaina arguments for omniscience include:
  - Nature of Soul: As consciousness is the soul's essence, perfect knowledge (omniscience) is its natural state, obscured by karma.
  - Inferability: Inferring omniscience from the existence of instructors (āptas) who teach about supersensible realities.
  - Progressive Development of Knowledge: Knowledge progresses through stages, and omniscience represents its ultimate consummation.
  - Astronomical Predictions: Successful predictions in astronomy suggest the possibility of supersensible knowledge.
  - Non-existence of Obstructions: The absence of any valid pramāṇa to disprove omniscience, coupled with positive arguments, supports its existence.
  - Natural Tendency of Thought: The human tendency to synthesize parts into a whole suggests a potential for complete knowledge.
Karma and Omniscience:
- Karma, conceived as subtle matter, is the material basis of bondage and nescience. It obscures the soul's natural infinite knowledge.
- The Jaina theory of "Karmic Idealism" posits that karmas are both the ideal determinants (what one ought to get) and actual determinants (what one does get) of one's experience and world.
- The process of bondage involves the influx (Āsrava) of karmic matter into the soul, facilitated by passions (Kaṣāya) and vibrational activities (Yoga).
- The path to omniscience and liberation involves Samvara (checking the inflow of karma) and Nirjarā (purging existing karma) through austerities, meditation, right faith, right knowledge, and right conduct.
Validity of Knowledge and Omniscience:
- Jaina epistemology emphasizes that all valid knowledge (Pramāṇa) must be rooted in conscious awareness and be self-revealing (sva-prakāśa).
- Pramāṇa is defined variously as "revealing others as well as itself" (Sva-para-avabhāsaka) and possessing "non-discrepancy combined with uncognizsedness."
- Validity is considered both intrinsic (for familiar knowledge) and extrinsic (for unfamiliar knowledge), reflecting the non-absolutistic stance.
- Kevala-jñāna (omniscience) is seen as a pramāṇa with supreme validity, representing the perfection of the soul's cognitive faculty.
Syādvāda and Omniscience:
- Syādvāda (the doctrine of conditional predication) and Anekāntavāda (non-absolutism, the doctrine of manifoldness) are central to Jaina logic and epistemology.
- The author argues that Jaina relativism (Syādvāda) does not contradict omniscience. While Syādvāda applies to conditional knowledge derived from limited perspectives, omniscience (Kevala-jñāna) represents absolute, unrestricted knowledge gained by apprehending reality from all possible perspectives simultaneously.
- Syādvāda illuminates reality indirectly, while omniscience does so directly. Syādvāda is considered a practical truth for navigating the complexities of the world, whereas omniscience is the ultimate, absolute truth.
Conclusion:
- The author concludes that the Jaina concept of omniscience, while deeply ingrained in their metaphysics, epistemology, and religious aspirations, ultimately remains a concept that can be vindicated (justified through expert opinion and logical coherence) rather than strictly validated (proven through rigorous logical deduction).
- Omniscience is seen as the ultimate goal of the soul's spiritual journey, representing the perfection of consciousness, bliss, power, and faith.
- While various Indian philosophical systems link omniscience to perfection, Jainism uniquely integrates it into its epistemological framework, making it a logically reasoned and philosophically defended ideal, attainable through the soul's own efforts by removing karmic obstructions.
- The book acknowledges the difficulties in reconciling omniscience with concepts like free will and the nature of future knowledge, drawing parallels with debates in Christian theology.

In essence, the book provides a thorough exploration of the Jaina concept of omniscience, tracing its definition, historical development, philosophical underpinnings, arguments for its existence, and its relationship with other key Jaina doctrines like karma, soul, and Syādvāda, while also engaging with contrasting views from other Indian philosophical traditions.