Jain Journal 2003 01

SR No.: 520149
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 2003
Total Pages: 58
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

Page 41

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JAIN JOURNAL: VOL-XXXVII, NO. 3 JAN 2003
already born their effect (prārabdha-karma). But he never again identify itself with the body. The external world still appears before him but he is not deceived by it. He does not feel any desire for the worldly objects. He is totally free from all sorts or attachments. He is in this world and yet out of it. This is the Advaitins concept of jivan mukti.' It is a stage of perfection. Like the Jainas and some other Indian thinkers, Sankara believes that perfection can be reached even here in this life. This is the stage were the illusory distinction between the self and Brahman disappears and he realizes the truth in the from 'I am Brahman' and at the same time he realizes that 'All this is Brahman' (sarvam khalvidam brahma). This is the highest stage of perfection, like the Kevala jñāna of the Jainas. This jivan muktas may be called omniscience being. The notion of liberated being implies the idea of perfection and since omniscience is perfection of knowledge it has been associated with him.
Though, there is some similarity between Brahmajñāna and kevala jñāna, there may be truely some differences between the experience of the self in the two systems. According to Advaita Vedāntins, there is only one self i.e. Brahman. So in Brahmajñāna, the individual self possesses the experience of identity with Brahman (I am Brahman). There is no difference between Brahman and Atman. Ātman is Brakman. The anubhava of Atman or the integral experience is a type of intuitional consciousness, which may be called the knowledge of Brahman, in which the individual self feels the identity of Brahman. On the other hand, the Jainas believe in the existence of many selves. So, in their kevalajñāna different selves have the pure feeling of their own existence, for all selves are different. Not only that, there is also some other differences between Brahmajñāna and kevalajñāna. Since the Jainas believe in the reality of the external world, therefore, in their kevalajñāna (from vyavahāra drsti) there is direct apprehension of external objects of all times and of all places. But in Brahmajñāna, there is no knowledge of the objects of the part future and distance, because to the Advaitins the world is not real but only appears as real due to ignorance. There is only one reality i.e.
Sankara's Bhāsya, Sū 1 1. 4