Jain Journal 1966 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 36

76
neither soul nor karma being either prior or posterior to the other in the order of time, so far as the question of their metaphysical entity is concerned-anadi-apascānupūrvi sanyoga sanbandha prabäha. The angularities of the jiva sunk in the ocean of sansara are rubbed off by being driven from womb to womb, from region to region, under the strong pressure of karma-causality. When at last the jiva gets a comparatively improved vision into its own nature and ideal, it struggles to work out its own emancipation as a free centre of origination.
JAIN JOURNAL
From Right Knowledge or our ultimate ideal, place and function in the world arises the possibilities of Right Conduct which is imperative in the attainment of the ideal. To have Right Knowledge it is necessary that we have a knowledge of the mithyatwa which is the prime root of all troubles. It may be mentioned that the theory of māyā, resolving into avarana and vikṣepa as interpreted by Sankara and others is but a distorted shadow of the Jaina theory of mithyatwa. For, to deny māyā of any positive entity and to posit it at the same time as the great impediment in the way to the true sef-realisation is to be guilty of substantialising the abstraction. In order to escape from this difficulty Ramanuja had to draw inspiration from the teachings and writings of the Jaina sages and in consequence had to fall back upon the Jaina doctrine of bhedabheda (Unity in Difference). It is interesting that the Jaina sages have made sifting enquiry into the nature and matter of this mithyātwa and found possibilities of its removal through sambara (stoppage of influx) and nirjarā (gradual dissipation). With the completion of dissipation, the soul gets rid of the veil and covering of karma and shines in perfect freedom and omniscience enjoying bliss divine (mokşa) for all time to come. But this final and ultimate state of bliss cannot be attained all of a sudden. Great indeed is the vision but only the few behold. Great is the goal but only a few attain. Great really is the struggle but only the few can withstand. For, in fact, the goal is reached by steady and strenuous striving subjecting the self to undergo a series of practical disciplines as laid down in the jural (carana) and teleological (karana) ethics of the Jainas. And the stages which the mumukşin (one who strives to attain the mokşa) has to pass through are fourteen in number and are called the gunasthānas (stepping stones to liberation) which can be squeezed up into four to suit modern intellect.
According to the Jaina philosophers, freedom is not only our birthright, it is inherent in man. Feel that you are great and you will be great ; feel that you are free and all quarrels will cease. With the Jainas, it is but a question of realisation in the very heart of hearts where life throbs and the soul of religion dwells in. Unlike in the west, philosophy in India