Jain Journal 2001 07

SR No.: 520143
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 2001
Total Pages: 74
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

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JAIN JOURNAL: Vol-XXXVI, No. 1 July 2001
Its essence is without form (arüvi sattā). There is no condition of the unconditioned. 12 Yet, according to Mahāvira, Nirvana is the complete and full, the unobstructed, unimpeded, infinite and supreme, best knowledge and intuition. One who attains liberation is a Kevalin, omniscient and comprehending all objects, he knows all conditions of the world, of gods, men and demons; he sees and knows all conditions in the whole world of all living beings. 13 It is the state of freedom from all types of obscuring karman, it is omniscience and infinite bliss.
A soul does not move in a straight line from undeveloped consciousness to a higher stage. Even though born as human being, it can lapse into a lower form of life. It is through continuous effort, practice of righteousness, moral discipline and philosophical enlightenment that one can ascend higher and attain to even godhead.14
Nirvana or liberation is the final and highest goal. It is the realisation of perfection and omniscience. It can be attained only through personal effort expressed in strict asceticism and rigorous moral discipline. Man cannot depend on anybody, even on God to help him through. Mahāvīra lays great stress on renunciation. All these indicate an individualistic approach. Yet one cannot ignore the humanistic aspect of Mahāvīr's teachings. The very concept of right conduct (samyakcaritra) emphasizes the social aspect of his moral teaching, since conduct has significance only in a man's relation with others, and the five vows (pañca-mahāvrata) refer to the correctness of man's dealings with the rest of the world. Mahāvīra explains Ahimsä as looking upon everybody as one's own self. It is not only a theory with Mahavira, he illustrates his humanism in his own life.15
It is in view of this highest human goal that in Jainism souls have been classed into two sorts : (1) those bound by the subtle body of deeds (karma) to the present world, sullied by contact with nonsentient matter, and (2) the perfected (siddha). who are at the summit of the universe, enjoying perfect happiness, incorporeal, invisible. Any soul achieving a blameless life becomes a Paramātman, or supreme soul, and avoids reincarnation for a while its reward equals its merit, however, it is born into the flesh again. Only the highest and most perfect spirits, freed from karma, could achieve complete release; these were the Arhats, or supreme lords, who lived like deities in some distant 12. ibid. 1.176, p. 57 : Parime, sane/Uvamāņa vijati/Arūvü sattā/Apadassa
padam natthi/ 13. ibid., 2.773, p. 277 : Se bhagavam Araha jine jane kevali savvannū
savvabhavadarisi sadevamanuyasurassa pajjäe jāņati..../ 14. Chakravariy : op.cit, p. 74. 15. ibid., pp. 77-78.