Essence of Jainism

SR No.: 007623
Original Sutra Author: N/A
Author: Manu Doshi
Publisher: Manu Doshi
Publication Year: 2003
Total Pages: 46
Language: English
Classification: Book_English
File Size: 269 KB

Page 31

physical and mental limitations resulting from the bondage of Karma. That everlasting happiness can manifest, when a soul completely shakes off its bondage.
For this purpose we studied the nature of soul, the bondage of Karma, which obscures and obstructs the manifestation of its properties and the way to shake off the bondage. We saw that soul is a substance on its own. Not being a composition, it is not subject to decomposition. Therefore it is eternal and lasts forever. It acquires the bondage of Karma by virtue of Asrav and that can be eradicated by resorting to Samvar and Nirjarä. That eradication process has two stages, semifinal and final. The semifinal stage is reached, when the delusion is totally overcome and all Ghati or the defiling Karmas are destroyed. That is the state of omniscience or Kevaljnan. Such omniscient entity is known as Arihant. After attaining Kevaljnan, that entity may continue to live, if it has still to undergo Ayu, Näm, Gotra and Vedaniya Karmas. These four are Aghati Karmas, which come to the end at the termination of that life span. For instance, Lord Mahavir lived for 30 years after attaining Kevaljnan.
With the termination of Aghati Karmas, a soul attains the ultimate liberation. That is the final state, which is known as the state of Siddha. Since the bondage stands finally erased, that soul is forever freed from the embodiment and from all other limitations. It is pure consciousness, whose nature of infinite enlightenment and infinite happiness manifests by itself, because there are no longer any factors that obstruct or inhibit its full manifestation. Even a slight reflection of our routine experience would indicate that desire is the root cause of all miseries, problems and unhappiness. In the unembodied state, there is no physical body and hence no physical requirements. Similarly, there is no mental apparatus, which would desire anything. That desireless state is the blissful state of liberation.
Every soul has sooner or later to undergo the process of erasing the bondage of Karma. So long as bondage of Karma prevails, there cannot be the end to the cycle of birth and rebirth. Arihants and Siddhas have set the models of Karmaless state. They are therefore to be worshipped by the spiritual aspirants. In common parlance, they are Jain Gods. They do not bestow liberation or any other favor on the worshippers. Liberation is to be attained by one's own efforts. Listening to the teachings of Arihants would provide the directions for attaining the same. Devotion to them and to Siddhas simply provides the incentive to the aspirant to strive for attaining the ultimate happiness. They serve as the ideals for the devotees.
Questions may arise: 'What would be the form and shape of a liberated soul?' 'Where would it stay, move, rest or sleep?' 'What would it be doing?' Answers are simple. Not being a physical entity, it has no form; it does not move and does not need rest or sleep. Being intangible, its shape is invisible; but the seers have stated that its size would be equal to 2/3rd the size of the last embodiment. Bondage of Karma was holding it. Now being freed from that, it rises up in the space and stops at the top of Lokäkäsh. That part of the space is known in Jain terminology as Siddhashilä, the abode of the liberated ones. Beyond that it is Alokäkäsh, where there is no Dharmästikäy. As such, there is no movement beyond Lokäkäsh. The liberated souls continually stay there, engrossed in their nature of the infinite awareness, the infinite enlightenment, the infinite energy and the infinite bliss. That state is irreversible and stays forever.