Sarvajnata, Sarvajñatā, Sarva-jnata: 7 definitions
Introduction:
Sarvajnata means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
In Hinduism
Shaktism (Shakta philosophy)
Source: Brill: Śaivism and the Tantric Traditions (shaktism)Sarvajñāta (सर्वज्ञात) refers to “one who knows everything (about Goddess Śārikā)”, according to Sāhib Kaul’s Śārikāstrotra.—Accordingly, “[...] He is born in a good family, his mother is blessed, and he receives good wishes. He knows everything (sarvajñāta—jñātaṃ sarvaṃ tena) about [Śārikā,] the beloved of Śiva, who has fathomed true knowledge through devotion. My devotion to you nourishes me every day, as the rise of the full moon always nourishes the ocean. On account of the true affluence of victorious devotion to you I even ignore the excellent Lakṣmī. [...]”.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
In Buddhism
Mahayana (major branch of Buddhism)
Source: Wisdom Library: Maha Prajnaparamita SastraSarvajñatā (सर्वज्ञता) refers to “omniscience” according to the 2nd century Mahāprajñāpāramitāśāstra chapter XLII.—The bodhisattva aspires to omniscience (sarvajñatā), the knowledge of all dharmas, conditioned and unconditioned, isolated or grouped, existent or non-existent, true or false. There are two kinds of omniscience, perfect or imperfect: 1. Perfect omniscience cognizes all dharmas under their general characteristics (sāmānyalakṣaṇa) and their specific characteristics (svalakṣaṇa). As well, there are imperfect or incomplete omnisciences that bear upon only the general characteristics of the dharmas and a restricted number of the specific characteristics.
Buddha, Arhat and Pratyekabuddha have access to their respective omnisciences (sarvajñatā) or bodhis by using the paths or Vehicles of their choice. Each having attained their final goal, they no longer use the knowledge of the paths or the knowledge of the aspect of the paths. Indeed, they say: “The path already practiced by me is no longer to be practiced”. This is not the case for the Bodhisattvas who, from their first cittotpāda until their arrival at Buddhahood, are in the course of their career.
Source: academia.edu: A Study and Translation of the GaganagañjaparipṛcchāSarvajñatā (सर्वज्ञता) refers to “omniscience”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “How then, son of good family, does the Bodhisattva collect all qualities of the Buddha by thorough practice (yoniśaḥprayoga)? ‘Thorough (yoniśas)’ means the entrance into dependent origination. Why is that? As is the cause and conditions (hetupratyaya), thus the fruit (phala) is produced (abhinirvṛtta). The generosity (dāna) is the cause of great comforts (mahābhoga), and the Bodhisattva, having transferred that giving (tyāga) into omniscience (sarvajñatā), fulfils the perfection of giving (dānapāramitā). [...]
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
In Jainism
Jain philosophy
Source: International Journal of Jaina Studies: Haribhadra Sūri on Nyāya and SāṃkhyaSarvajñatā (सर्वज्ञता) refers to “omniscience”.—The Śāstravārtāsamuccaya by Haribhadra Sūri’s is not a compendium of philosophical systems (darśana) but a comprehensive account (samuccaya) of doctrinal (śāstra) expositions (vārtā/vārttā) or simply doctrines (vāda). The Śāstravārtāsamuccaya (also, Śāstravārttāsamuccaya) is subdivided into stabakas, chapters or sections, for example: Sarvajñatā-pratiṣedha-vāda—on the doctrine of the negation of the possibility of omniscience of the Mīmāṃsā and an unidentified Buddhist sect (bauddha ekadeśī mata)
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Languages of India and abroad
Sanskrit dictionary
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English DictionarySarvajñatā (सर्वज्ञता):—[=sarva-jña-tā] [from sarva-jña > sarva] f. ([Mahābhārata; Kathāsaritsāgara]) omniscience
[Sanskrit to German]
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Nepali dictionary
Source: unoes: Nepali-English DictionarySarvajñatā (सर्वज्ञता):—n. omniscience;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Partial matches: Jnata, Sharva, Sarvajna, Carva, Ta.
Starts with: Sarvajnatapratishedha, Sarvajnatar.
Full-text (+2): Sarvajnatva, Vipakshika, Sarvvajnatva, Asannibhavati, Pratishedha, Yonishas, Yonishahprayoga, Pratishedhavada, Nimna, Abhinirvritta, Mahabhoga, Paramrishati, Samudanaya, Danaparamita, Samarjana, Upanayika, Buddha, Shastravartasamuccaya, Anayuha, Samvartaniya.
Relevant text
Search found 11 books and stories containing Sarvajnata, Sarvajñatā, Sarva-jnata, Sarva-jñatā, Sarvajna-ta, Sarvajña-tā; (plurals include: Sarvajnatas, Sarvajñatās, jnatas, jñatās, tas, tās). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Chaitanya Bhagavata (by Bhumipati Dāsa)
Verse 3.5.316-317 < [Chapter 5 - The Pastimes of Nityānanda]
Verse 3.7.98 < [Chapter 7 - Pastimes in Śrī Gadādhara’s Garden]
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
I. Difference between omniscience and the knowledge of all the aspects < [VII. Winning omniscience and the knowledge of all the aspects]
VII. Winning omniscience and the knowledge of all the aspects < [Chapter XLII - The Great Loving-kindness and the Great Compassion of the Buddhas]
IV. True omniscience belongs to the Buddha < [VII. Winning omniscience and the knowledge of all the aspects]
Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya) (by Swami Nikhilananda)
Mandukya Karika, verse 4.85 < [Chapter IV - Alatashanti Prakarana (Quenching the firebrand)]
Mandukya Karika, verse 4.88-89 < [Chapter IV - Alatashanti Prakarana (Quenching the firebrand)]
Mahayana Buddhism and Early Advaita Vedanta (Study) (by Asokan N.)
Chapter 3.5 - A General Survey of the Mandukya Karika
Chapter 4.15 - Reality in Advaita (e): Asparshayoga (Asparsa-yoga)
The Tattvasangraha [with commentary] (by Ganganatha Jha)
Verse 3357 < [Chapter 26 - Examination of the ‘Person of Super-normal Vision’]
Verse 3394-3396 < [Chapter 26 - Examination of the ‘Person of Super-normal Vision’]
Verse 3247-3263 < [Chapter 26 - Examination of the ‘Person of Super-normal Vision’]
Consciousness in Gaudapada’s Mandukya-karika (by V. Sujata Raju)
The three levels of knowledge < [Chapter 6: A Study of Māṇḍūkya Kārikā: Alātaśānti Prakaraṇa]
How the Ātman is obscured by the ignorant < [Chapter 6: A Study of Māṇḍūkya Kārikā: Alātaśānti Prakaraṇa]