Doctrine of Liberation in Indian Religion

SR No.: 006522
Original Sutra Author: N/A
Author: Shivkumarmuni
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi
Publication Year: 1984
Total Pages: 240
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 11 MB

Page 133

THE JAINA DOCTRINE OF LIBERATION
119
sciene (sarvajñatva) and final emancipation (mokşa), keeping in mind divergent views of different systems. He emphatically declares that ultimate truth is one. It cannot be many since the numerous omniscient persons cannot hold essentially different view-points. It is only one's own deluded view which discriminates between them in order to hold one in special reverence. He further says whosoever is an omniscient, he must be essentially one everywhere It is most essential that those who believe in omniscience must have due reverence for all omniscient persons. 140
The nature of liberation cannot by known to ordinary mortal due to its being supersensuous in character (atīndriya). But is can be realized through supreme power of yogic practices. There is no controversy when the truth has dawned. The difference is merely in terminology and not in point of essence. The realization of ultimate truth transcending all worldly sufferings is called nirvāņa. It is essentially one even if it may be designated by different names.141 Haribhadra holds that the ultimate truth is known as Sadāśiva, Parabrahman, Siddhātman, Tathatā etc. in different systems; though different in words yet the essence of all is the same. 142 This clearly shows that different synonyms for nirväna mean the same thing, even etymologically if critically studied. According to him all the different systems believe that the ultimate state of soul's existence is totally free from all desires, sufferings, diseases, activities and rebirth.143
Haribhadra suggests the reasons why there is difference of opinion among different systems though the experience of ultimate truth is one. The enlightened persons may have revealed the truth in accordance with the requirements of spiritual disciples. Their teachings exhibit diversity of types in relation to the level of understanding possessed by the disciples concerned. In other words we can say that their teaching is essentially one and the same though it appears different to different persons owing to good deeds performed by them in their previous births.144 The diversity in teaching of sages is due to the diversity in standpoints or to the diversity in periods of time or
140. 141. 142. 143. 144.
Yogadrstisam ucraya, 101-104. Ibid., 129. Ibid., 130. Ibid., 131. Ibid., 134-36.