Jainism a Theistic Philosophy

SR No.: 006918
Original Sutra Author: N/A
Author: Krishna A Gosavi
Publisher: Parshwanath Vidyapith
Publication Year: 2012
Total Pages: 358
Language: English
Classification: Book_English
File Size: 6 MB

Page 101

JAINA THEISM AND CONCEPT OF SOUL
85
But how can others (i.e. those free from delusion, nescience and hence from attachment or the liberated ones) find pleasure in such activities?
Sensual pleasure experienced in enjoyment of worldly objects is like the pleasure experienced in scratching skin affected with eczema.
The liberated souls, who are completely cured of the disease of delusion, always remain blissfully engrossed in their pure natural state. Such bliss as is there in the absolutely pure state of soul (i.e. in liberation) is ultimately real, perfectly pure and completely unmixed with sorrow. The Indian philosophers have given to such absolutely pure, supremely blissful and perfectly luminous (i.e. omniscient) souls various names, viz. śuddha (the pure), Buddha (the enlightened), siddha (the perfect), nirañjana (the unstained) etc.
Liberation is attained through human body only. Heavenly gods are by nature lacking in restraint and so it is not possible for them to attain the supreme state of liberation directly from their state of godhood.
All worldly souls are divided into two major categories, viz. the bhavyas and abhavyas. The bhavyas are those who are capable of attaining liberation whereas abhavyas are not capable of attaining liberation.
Liberation Everlasting and Endless: Liberation is not something producible. Liberation is nothing but removal of all karmas from the soul. No new thing (quality) is produced in it, so there is no question of its destruction or end. When the clouds move away, the bright sun shines in its fullness. Similarly, when all types of karmas are removed from the soul, all its qualities get fully manifested. Now the soul is manifested fully in its original nature, which is luminous