Essence of Jainism

Author(s): Sukhlal Sanghavi
Publisher: L D Indology Ahmedabad

Page 97

Jaipa Philosophy
and its rules. It would therefore be more relevant mainly to analyse its life-research when we mean to write anything on Jain philosophy.
The Jain process of Life-research
The Jain philosophy states that Ātmā is naturally pure ani of the form of existence, consciousness and delig'it (Saccidānanda). Whatever impurity, disorder and sorrow we find in it is due to ignorance and delusion in an endless flow. Ignorance is to be reduced and put an end to, delusion is to b: annihilates. For this the Jain
philosophy asks us to develop a sense of disorimination on one side and to put an end to the effects of attachment and jealousy on the other. The Jain philosophy divides the Ātmā into three stages. When igaorance and delusion are very powerful, th: Ātmā fails to ponder over its reality and is not able to place even on: step in the direction of truth and permanent happiness, In this state it is known as Bahiratmā. This is the first stage of the Jiva. The circle of birth and rebirth, will not possibly stop during this stage and the Ātmã will really be undeveloped, in spite of all development visible from the worldly point of view.
The second stage commences when the power of discrimination reveals itself and the power of the effects of attachment an! jealousy gets reduced. The Jain philosophy knows this as AntaTātmā -the inner Self, During this stage all worldly activities useful to the embodied soul are there, but these are detached in propor. tion to the development of the power of discrimination and in proportion to the reduction of attachment and jealousy. Even though activity persists in this second stage, inherently the element of abstention is present.
When several steps are taken and crossed in this second sage, the Ātmā attains to the state of Paramātmā. This is the final and perfect stage of life-research. The Jain philosophy states that the circle of rebirth stops completely when the Ātma reaches this stage.