Ethical Doctrines in Jainism

SR No.: 006955
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 2001
Total Pages: 322
Language: English
Classification: Book_English
File Size: 8 MB

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ETHICAL DOCTRINES IN JAINISM
possessing omniscience, it will not be contradictory to say that the omniscient being is all-pervading, and that all the objects are within him, since Arahanta is the embodiment of knowledge and all the objects are the object of knowledge. The omniscient being neither accepts nor abandons, nor transforms the external objectivity, but only witnesses and apprehends the world of objects without entering into them, just as the eyes see the objects of sight.3 Yogīndu, in a similar vein, proclaims that the universe resides in the Paramātman, and he resides in the universe, but he is not the universe. The pure soul, according to him, is all-pervading in the sense that when delivered from the Karmas he comprehends, by his omniscience, physical and superphysical worlds. The knowledge which is independent, perfect, immaculate, intuitive and extended to infinite things of the universe, may be identified with bliss on account of the absence of discomposure arising from the knowledge which is dependent, imperfect. maculate, mediate and extended to limited things. In other words, the consciousness of the perfected mystic is not only omnipotent and intuitive but also blissful. Bliss is naturally consequent upon the destruction of the undesirable and accomplishment of the desirable The consummate mystic experiences unprecedented bliss, which originates from the innermost being of self, and which is supersensuous, unique, infinite, and interminable.? A legitimate question is apt to be asked; what does the culminant mystic who has swept away the dense destructive karmas, who intuits all the entities who does not allow even an infinitisimal fragment of the objects to escape his all-comprehensive knowledge, and who is free from doubts, meditate upon ? This may be replied by saying that the consummate Ātman who is supersensuous, bereft of senses, free from all hindrances, permeated by knowledge and happiness, meditates upon the happiness supreme. According to Kundakunda he is the real contemplator of the Atman who, after removing the filth of delusion, overthrowing attachment and aversion, detaching himself from the objects of pleasure, restraining his mind, and attaining indifference to pleasure and pain, is established in the intrinsic nature of the Atman; he thus attains inexhaustible bliss. 10 The perfected mystic is the exemplary illustration of this sort of living. Thus the mystical or spiritual consciousness is intuitive, blissful and all-powerful. We may conclude by
1 Prava. I-26. 2 Ibid. 1-32. 3 Ibid. 1-29. 4 Pp-1-41. 5 Ibid. 52. 6 Prava. I-59 and Comm. Amfta. 7 Prava. I. 13. 8 Prava. II-105. Ibid. 106. 10 Prava. II. 103, 104.