________________
THE ENLIGHTENED VISION OF THE SELF
conception or nature of the Self. This view is particularly critical of the philosophy of Buddhists, who held considerable influence in Akalanka's time and against whom he had to engage himself in philosophical debates. Thus, Verses 1, 2, 3, 5, 6, 8, 9, 12, 13 and 25 are critical of Buddhism. Verse 2 refutes the materialist conception of the soul as held by Charvakas. Verse 1 is critical of the Mimamsakas and the Vaisheshikas. Verses 3, 5, and 10 are critical of the SamkhyaYoga school of thought. Verses 5 and 12 are critical of the Nyaya school of thought. Verses 4 and 5 are critical of the Vaisheshik point of view. Verses 2, 3, 6, 7, 8 and 12 are directed against the Advaita Vedantins and Verses 1, 5, 9 and 12 are critical of the Samkhya and the Mimamsakas.
In the first verse (shloka), Akalanka offers obeisance to the Supreme Self (Paramatman) or the Pure Self and describes its characteristics. The Supreme Self, he says, is pure consciousness. He is an embodiment of knowledge (nanammti) and is free (mukta) from both drarya (physical) and bhain (psychic or mental) karmas (karmabhi). As such, he is free from the cycle of births and deaths, i.e. eternal (akshaga). According to Jainism, drazza karmas are very subtle, ultra-fine material particles which are associated with the soul of all living beings since beginningless time. These give rise to bhara karma (psychic dispositions of attachment, aversion, cravings and passions, etc.). The embodied souls are impure due to the association of karma particles. The impurities or distortions of the soul (passions, etc.), in turn, attract these karma particles as a result of vibrations caused by the activities of the mind, body, and speech.
Thus, the interaction between the impure soul and karma particles continues resulting in an unending cycle of births and deaths, until the soul, awakened to its real nature, exerts itself to get rid of both psychic distortions (bhara karma) and extraneous material (drarja karma) particles. In the liberated state, the Supreme Self is free from the karmas (Karma-mukta). This refutes the contention of the Mimamsakas who consider Paramatma not to be free from the karmas. The adjective “akshaya” refutes the view of those who do not regard the soul as remaining eternally in the state of moksha (salvation). The description of pure consciousness as jnana-mati (embodiment of knowledge) refutes the Samkhya conception of prorusha (soul), which
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
