Jain Journal 1982 01

SR No.: 520065
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1982
Total Pages: 40
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 3 MB

Page 9

The concept of jivanmukti is held in common in Indian philosophy by the Sankhya-Yoga, the Advaita Vedanta, and the Jaina and Buddhist schools of thought. The purpose of this paper is to determine the status of karma in relation to the liberated jiva after he has become liberated but before he dies, according to Jainism.
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Karma and the Arhant in Jainism
ARVIND SHARMA
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It seems best to begin by considering the situation in Advaita Vedanta. Although there are some internal differences of opinion within the tradition, the general position can be said to be represented by the following statement about jivanmukti in Advaita Vedanta :
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Mokşa may be realized during one's life and when so realized one is a jivanmukta. All the accumulated action which has not yet borne fruit (samcita-karman) and all action which would otherwise take place in the future (agami-karman) is obliterated; action done in the past which has already begun to bear fruit (prarabdha-karman) must, however, be carried out. The jivanmukta carries this out though without its affecting him, for he is unattached to it.
For the jivanmukta, the enlightened man, complete liberation is obtained upon the death of the body (videhamukti): he is not reborn."
M. Hiriyanna, Outlines of Indian Philosophy (London: George Allen & Unwin Ltd., 1932), pp. 152, 169, 297, 381. Also see Surendranath Dasgupta, A History of Indian Philosophy, Vol. II (Cambridge University Press, 1952), p. 246 ff. Haridas Bhattacharyya, ed., The Cultural Heritage of India Vol. III (Calcutta : The Ramakrishna Mission Institute of Culture, 1953), p. 277.
Eliot Deutsch and J. A. B. van Buitenen, A Source Book of Advaita Vedanta (Honolulu University Press of Hawaii, 1971), p. 312.