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Ätmasiddhi
21s' Tirthankar, the great philosopher-poet-monk Anandghanji has treated Sänkhya, Yog, Buddhism, Mimänsak, Chärväk, and Jainism as the six schools and has presented a unique way of synthesizing them.
Änandghanji takes the detached Lord as personifying the spiritual realm and treats those six schools as constituting different limbs of the Lord. The concept of Sänkhya and Yog about the soul is somewhat analogous to the Jain concept. They are therefore treated as constituting the two feet of the Lord. Mimänsak (which is the same as Vedänt) believes in one single eternal soul, while Buddhism believes in ever-changing states. Thus they represent the Jain beliefs from the substantial (Dravyarthic) and variable (Paryäyärthic) points of view, respectively. From the Dravyarthic point of view, all souls are identical. As such, they can be treated as one single unit. That concept is analogous to the Mimänsak belief of only one Brahman pervading everywhere. From the Paryäyärthic point of view, however, every soul continues to assume a new state from time to time. That concept is analogous to the Buddhist concept of ever-changing states. Mimänsak and Buddhism are therefore treated as constituting two arms of the Lord. Chärväk is treated as representing the stomach of the Lord. The stomach accepts different types of food, but it distributes the same to various limbs and does not keep anything with it. Similarly, Chärväk took into consideration all the different theories about the soul, but did not adopt any of them. His view is therefore comparable to the stomach.
The last one, Jainism, represents the head, which is the highest limb of the Lord. In order to explain that status, the Stavan ends with the following summarization.
Jinvaramän Saghala Darshan Chhe,
Darshane Jinvar Bhajanä Re; Sägarmän Saghali Tatinä Sahi, Tatinimän Sägar Bhajanä Re.
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