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this stage to the functions of a lamp ‘Lighting the phenomenal expersonality solely for the maintenance of the body, not for the pursuit of any gratification of sense or any goal. 119 This stage can be compared to the stage of 'jivan mukta' of other Indian philosophical systems. 120 This state of virtue lasts in the minimum antarmuhurta, in the maximum somewhat less than a purvakoti'. II. Ayogi Kevali : (Omniscient without the operation of manavachana-kaya-yoga) - This last and the highest state of virtue, wherein the natural exhaustion of aghati karmas leads to Siddhahood, lasts for antarmuhurta. It lasts only for such a short time as is taken by uttering five letters a, i, u, ri, and lri and leads to complete liberation.121 Soul (Appa) attains siddhahood (paramappa). This state of virtue is the divinity where in all the karmas are annihilated. Zimmer observes that in this state, the individuality, the masks, the formal personal features are distilled away like drops of the rain that descends from the clear sky, tasteless and emasculate. 122 It is the individual effort, the personal endeavour that constitutes the path to the divinity. Soul perfectly shines with perfect knowledge (ananta jnana), perfect perception or intuition (ananta darshana), perfect conduct (ananta charitra), infinite power (ananta virya), undisturbability (akhanda), extreme fineness (sukshma), interpenetrability (abadha) and is neither heavy nor light (agurulaghu). Thus, pure soul is Paramatma, divine being. Paramatma (divine being)
Paramatman is the highest, supreme being, otherwise called as Parameshti. A Parameshti is one who is established in the supreme station. 123 A question may arise in the mind that what is the difference between Parameshtis and Other jivas? Pt. Sukh Lal answers “The difference lies in the presence or absence of the spiritual development. Those who have attained to spiritual development and have acquired scatheless prowess of the soul
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THE CONCEPT OF DIVINITY IN JAINISM
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