Kunda-kunda therefore examines every problem from these two points of view in dealing with problems of an empirical life and the real point of view in dealing with supreme reality transcending limitations of the empirical life. So to transcend the lower is not to ignore it. Thus the distinction between the practical and real standpoint of view is a common feature of Vedanata and Jainism, may even of Buddhism of the Upanisads. Our phenomenal knowledge suggests the noumenal as a necessity of thought but not as something known to through the empirical pramanas. Owing to the apparent inadequacy of empirical knowledge, Jainism and Vedantins have developed another organon of knowledge.
Nothing remains unknown in omniscience.
Self and knowledge are co-extensive. Its apprehension is simultaneous sudden and obiquitus. Omniscience is the culmination of the faculty of cognition of conscious principle. Jaina literature is full of discussion on omniscience. There are various proofs for it.