कुन्दङ्कन्द साहित्य में सर्वज्ञ का स्वरूप
By पण्डित रतनचन्द भारित्ल
Summary
The text discusses the nature of the omniscient being (sarvajna) in the literature of Acharya Kundakunda. It asserts that faith in the omniscient is the root of dharma, and without proper understanding and faith in the omniscient, the seed of dharma cannot sprout. Acharya Samantabhadra stated that right faith in the true deva, shastra, and guru is the root of dharma. Acharya Kundakunda, a proponent of spirituality, held the omniscient in high regard and considered true knowledge of and faith in the omniscient essential for attaining self-dharma. He recognized that while many religious people accept the existence of the omniscient under scriptural pressure, they often fail to internalize the true nature of the omniscient. Therefore, he made efforts to logically explain the nature of the omniscient wherever possible. The text explains that without a true realization of the omniscient's nature, one cannot realize or attain the self, which is inherently omniscient. In his works like Pravachanasara and Niyamasara, Kundakunda provides detailed analyses of the omniscient and the self. Commentators like Amritachandra, Jayasena, and Padmaprabha Maladhari have elaborated on his concise aphorisms. The text clarifies that the kevala jnana (absolute knowledge) of the Arhat perceives all substances and their modes across the three times. It resolves apparent contradictions between the absolute and conventional viewpoints, stating that from the absolute viewpoint, the kevali perceives only the self, while from the conventional viewpoint, they perceive the entire universe. The text emphasizes that the kevali's knowledge is direct, simultaneous, and encompasses all knowable objects, including past and future modes, due to the destruction of all karmic veils. This omniscience is described as the unique, indivisible, and infinite power of the liberated self.
Conclusion
This analysis demonstrates that for Ācārya Kundakunda, the correct understanding of the omniscient one (Sarvajña) is not merely an article of faith but the essential foundation for spiritual attainment. The text establishes that genuine belief in the omniscient being, rooted in a proper comprehension of their nature, is prerequisite for realizing one's own omniscient soul. The detailed examination of Kevalajñāna reveals its capacity to simultaneously perceive all substances across all three times—past, present, and future—without becoming entangled in them. This understanding resolves apparent contradictions between absolute and conventional perspectives, showing that the omniscient being knows both self and world perfectly while remaining unaffected. The implications are clear: authentic spiritual progress requires moving beyond superficial acceptance to deep, reasoned conviction in the nature of omniscience, which ultimately leads to self-realization.