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VII. THE JAINA AND THE NON-JAINA INDIAN ETHICAL DOCTRINES
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difference is also striking and cannot be ignored. It is already pointed out that, on account of the metaphysical perspective adopted in Jainism, Brahman cannot be the cosmic principle. In view of the metaphysical pluralism of souls advocated by Jainism each soul is potentially Brahman or Paramātman.
Thirdly, the attainment of bliss is the objective to be aimed at. Brahman is the delight of life and mind, the fullness of peace and eternity'. The Taittiriyopanişad compares Brahmanic bliss with other types of physical blisses and after enumerating a number of blisses enjoyed by men, gods etc., concludes that hundred blisses of Prajāpati constitute the bliss of Brahman. Such an Ananda is experienced by the sage who is free from all desires2. It may be pointed out here that the spiritual bliss is a type of its own and no physical bliss can stand comparison with it. Kundakunda recognises that the highest happiness is beyond any Upamā.3 Yogindu affirms that the attainment of highest bliss which is experienced in realising Paramātman in course of meditation is impossible to be had in the mundane life. Even Indra in the company of crores of nymphs is incapable of having such an infinite bliss of the sage in contemplation. In order to emphasize the blissful aspect of life, the Taittirīyopanişads proclaims it in terms of the five sheaths of the soul, the last being the Anandamaya Ātman which includes the other four and transcends them. The first sheath of Ātman is constituted of food essence, the second of vital air, the third of mind, the fourth of intelligence, and the fifth of bliss. The subsequent sheaths include the precedent ones and the last embraces all the four. In the third chapter of the Taittirīyopanişad Varuņa is said as not to have been satisfied with the different answers as food, vital air, mind, intellect, given in succession by Bhrgu to the question of the nature of ultimate reality. He seems to be convinced when eventually he presents the result of his enquiry in terms of 'beatific consciousness' constituting the source of all things whatsoever. “We have different kinds of pleasures answering to the different levels of our existence, the vital pleasure, the sensuous, the mental and the intellectual, but the highest is Ananda”.? With certain reservations we may regard Bahirātman of Jainism as comprising Annarasamaya, Prāṇamaya, Manonaya Atmans; Antarātman may be regarded as Vijñānamaya Atman and
1 Tai. Up. 1-6.2 Ibid. II-8. 3 Prava. I-13. 4 Pp. I-116, 117. Tattvānusâsana. 246. 5 Tai. Up. Il-1 to 5. Constructive Survey of Upanišadic Philosophy. p. 301. 7 Indian Philosophy, Vol. I. p. 208.
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