Doctrine of Liberation in Indian Religion

Author(s): Shivkumarmuni
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

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THE DOCTRINE OF LIBERATION IN INDIAN RELIGIONS
on the way to liberation.81
This internal self becomes the supreme self when it knows its real nature, full of knowledge and devoid of all karmas.82 We read in the Samayasāra the following description of the one who has the knowledge of paramātman :
"I am unique inasmuch as I am of the nature of upayoga; hence no delusion whatsoever is related to me. He who thinks like this, the knowers of the true self call him free from delusion."83
The word paramātman denotes the real and ultimate form of the supreme self which is pure, perfect and luminous. Such a self is called siddha or perfected. He is the knower of all and conqueror of passions.84 In the Tattvārthasāra he is described as perfect, pure, eternal, free form karmas and of the nature of knowledge. This concept of self as siddha represents the climax of Jaina ideology. To
the state of paramātman is the highest goal according to Jainism. This same state is known as liberation (mokşa).
Kundakunda has briefly discussed the doctrine of two standpoints : practical standpoint and the pure standpoint. The practical standpoint is called vyavahāranaya while the pure standpoint is called śuddhanaya. Reality is known through the pure standpoint; the practical standpoint does not reveal the real ; the self which takes refuge in the real standpoint has the right vision. Those who are satisfied with the lower status of existence adopt the practical standpoint; but the seers of the supreme self adopt the pure standpoint which reveals the supreme existence.85
The doctrine of two truths that is found in Buddhism 86 appears to have influenced the Jaina theory of two standpoints as explained by Kundakunda. Nāgārjuna flourished earlier than Kundakunda. Kundakunda makes use of the theory of two standpoints with a view to illuminating the Jaina doctrine that the knowledge of the supreme self alone constitutes the pure standpoint. He says :
"He who perceives the self as not bound, untouched, and not
81. 82. 83. 84. 85. 86.
Samadhitantra, verses 15,27,30,37. Paramātmaprakaśa I, 15; Moks apāhula, verse 5. Samayasāra, verse 36. Moks apāhuda, verse 35. Samayasăra, I. 11-12. For the Buddhist theory of samyrttisatya and paramarthasatya see MadhyamakaŠāstra, XXIV. 8-10.