Jain Journal 1970 07

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

Page 43

JULY, 1970
31
where two infinities conjoin, universal-qua-non-conceptual darśana on one side and particular-qua-conceptual jñāna on the other.73 The unity in this concept of kevala-jñāna has its unique position. It is not something to be generated from the diversity, but is the most fundamental, substantial in its own self. On one side of it there is the unity of transcendence and, on the other, the diversity of immanence. Transcendence and immanence are, therefore, well-integrated. We find such an expression of the kevala-jñāna very near to the Super-Mind of Sri Aurobindo. The Super-Mind, according to Sri Aurobindo, is one of the poises of a self-same reality, that resembles the mind, on one hand, and the pure consciousness on the other. It inherits the character of both the poises, yet stands unique in an original form. “But in SuperMind”, says Sri Aurobindo, "all being is consciousness, all consciousness is of being, and the idea, a pregnant vibration of consciousness, is equally a vibration of being a pregnant of itself ; it is an initial coming out, in creative self-knowledge, of that which lay concentrated in uncreative self-awareness.”74 The triple character of Saccidānanda is distinguishably apparent in it, yet it is inseparably one in the vastness of pure consciousness. Thus the Super-Mind consists in oneness and manyness both. “For the Super-Mind is vast; it starts from unity, not division, it is primarily comprehensive differentiation is only its secondary act."75 This is the Super-Mind, the truth-consciousness, the real idea, which knows itself and all that it becomes.”76
Taking these aspects of the Super-Mind in view it can very well be compared with the idea of kevala-jñāna. For its reconciliation of unity and division resembles the one-ness of intuition and knowledge of kevala-jñāna. Both adhere to the one-ness and the unity of the subsstance. Division in both the views, is a secondary though quite a real aspect. Moreover, both agree on the point of evolution of the consciousness, with a slight difference on the mode of the process of evolution. The Super-Mind and the kevala-jñāna are the highest evolute in their respective views, which agree in their general character. Both have the clear vision of the substance and the modes.
Both the Jaina and Sri Aurobindo profess the deliverance of the soul from the bondage of matter. Spirit and matter are logically opposite principles. In order to pursue the one it is necessary to get rid of the other. Hence to leave the prison of matter is a necessity for the
78 74 75 76
Ibid., 159. c.f. L. D., p. 153. c.f. Ibid., 155. c.f. Ibid., 152.