On the Sarvajñatva (Omniscience) of Mahāvīra and the Buddha

Jaini, Padmanabh S.

doi:10.1007/978-94-010-2242-2_9

Cited by 25 publications

(1 citation statement)

References 1 publication

Supporting

Mentioning

Contrasting

Order By: Relevance

“…as -the ability to remem ber one's past lives, the ability to see how all beings are (re)born and die, and the ability to understand theāsavas ("intoxicants") as they arise and are destroyedonly the last one is speci cally Buddhist; the other two belong to the traditional list of six paranormal faculties (abhiññā) as they are known in ancient Indian sources (see Jayatilleke 1963:437-438;Jaini 1974;A Ç nguttaranikāya I 254-256). Therefore the knowledge of theāsavas has been seen as the real essence of "enlightenment" as here described (Démieville 1927:283, 290-291;Bareau 1963:79-84).…”

mentioning

confidence: 99%

Buddhism, Religion, and the Concept of "God"

Pyysiäinen¹

2003

Numen

108

View full text Add to dashboard Cite

It is here argued that, although the Buddha and the buddhas are not regarded as gods by Buddhists, they clearly fulfill the criteria of "counter-intuitive agents" as they have been presented by Pascal Boyer. To the extent that religion can be understood as human thought, action, and experience that involve counter-intuitive representations, Buddhism does not have to be the problematic touchstone for a global concept of religion.

show abstract

mentioning

confidence: 99%

Buddhism, Religion, and the Concept of "God"

Pyysiäinen¹

2003

Numen

108

View full text Add to dashboard Cite

show abstract

Omniscience in Indian Philosophy

Perrett¹

2021

The Encyclopedia of Philosophy of Religion

View full text Add to dashboard Cite

Classical Indian philosophers discussed vigorously the possibility of omniscience ( sarvajñatva ). Some (like the atheistic Mīmāṃsā) denied outright the existence of any omniscient being. But even those who were advocates of omniscience often imposed various restrictions of scope on what an all‐knowing being could know. (Some Buddhists, for instance, understood the Buddha's omniscience to mean just that he knows everything that leads to liberation.) There was also lively disagreement about whether only divine beings can be omniscient. Unsurprisingly, various theists held that only God ( Īśvara ) was omniscient. But both the Buddhists and the Jainas held their great teachers Gautama Buddha and Mahāvīra to be (highly developed) human beings who became omniscient.

show abstract

Yogic Perception

Ferrante

2021

The Encyclopedia of Philosophy of Religion

View full text Add to dashboard Cite

The entry discusses the way South Asian philosophers and religious thinkers understood and formalized the question of how and why special individuals ( yogin s) have special cognitive abilities; it focuses on the role the issue had for the philosophical debate that arose between Buddhist and Brahmanical traditions in the first millennium ce , with particular reference to the problem of the yogin 's epistemological reliability.

show abstract

On the Sarvajñatva (Omniscience) of Mahāvīra and the Buddha

Cited by 25 publications

References 1 publication

Buddhism, Religion, and the Concept of "God"

Buddhism, Religion, and the Concept of "God"

Omniscience in Indian Philosophy

Yogic Perception

Contact Info

Product

Resources

About