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INDIAN. PHILOSOPHY Thus the Buddhist conception of arhat, the Jaina conception of tirtharkara and the Sānkhya-Yoga conception of jivanmukta provide us with the conception of Ideal Man. It is this āsava-nibbāna (=sopadhiseșa-nirvāna) that is emphasised in an old Buddhist verse quoted by Kamalasīla in his Pañjikā Commentary on Tattvasangraha of Sāntarakṣita (kā. 544). The verse in point is as follows:
cittam eva hi saṁsāro rāgādikleśavāsitam!
tad eva tair vinirmuktam bhavānta iti kathyate il : Anupadhisesa means that which is characterised by the absence of the upadhi (i.e. skandhas) that is still existing as residue. Here the five personality factors (=skandhas) become extinct. So it is better to call this kind of nirvana the skandha-nirvāṇa or the pudgala-nirvāna. It takes place only on the death of an arhat. Thus it. necessarily follows the sopadhiśesa in due course. It is this nirvāṇa that is. explained by the fire analogy. It corresponds to the vide'hamukti of the Sankhya-Yoga and the ayogakaivalya (or kitsnakarmakşayamukti) of the Jainas.
Notes
1. Jaina Darsana (Hindi) by Pt. Mahendrakumar, p. 148 2. cittaṁ cetaņā buddhi, tam jivatattvam eva / Dasakāliyasutta-cūrņi
by Agastyasimha, 4.4. It is very important to note, in this context, the frequent use of the terms 'sacitta', 'acitta', *pudhai-citta', etc., in the Jaina
canonical literature. 3. Permanence (nityatā) is twofold - the absolutely unchanging
permanence (kūtastha-nityatā) and permanence amidst change (pariņāmi-nityatā). The former seems to be an abstraction, the latter to be concrete reality.
According to the Jaina theoreticians, Reality is neither substance alone nor modes alone but is characterised by both. A substance and its modes are not absolutely different, nor are they absolutely identical. There obtains a relation of identity-cumdifference between them. They are identical in so far as one is not found without the other; they are different in the sense that they can be mentally differentiated. The previous mode is related with the posterior mode; between them there obtains a relation of
