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76
(4) like quietism and potentiality other than infinite faith, infinite knowledge, infinite perception and infinite perfection.40
43
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(5) Immediately after that the soul darts up to the end of the universe.41
(6) As the soul is previously impelled, as it is free from ties on attachment, 42
(7) as the bondage has been snapped and as it is of the nature of darting upwards like the potter's wheel, the ground devoid of mud, the shell of the castorseed and the flame of the candle.43
Now, what happens when a man attains the release or liberation? He escapes from the samsaric cycle of births and deaths and is beyond the bounds of conditioned understanding which determine the modes of being of the various human, animal, plant and even inorganic species. He neither perceives nor thinks, and does not interfere with the course of the universal round but is aware of every thing directly. He knows truth precisely as it is. He is ommiscient or a siddha jiva (pure jiva or ātmā) as the sheer life force itself would be if it could be relieved of the modifying darkness of specific organism, each with its limited range of sense and thinking faculties. "For the moment the limitations that make particular experiences possible are eliminated, the perfect intuition of everything knowlable is immediately attained. The need of experience is dissolved in infinite knowledge."44 Thus, when one attains mokşa, he becomes an object of worship as god. Hence, the exalted position of the Tirthankaras among the Jainas. Their worship moves the mind of the Jainas to the highest good "which is eternal peace beyond the joys as well as the sorrows of the universal round."
40 aupasamikadibhavyatvanam ca
-Sarvarthasiddhi, ch. 2, sl. 3.
41 anyatrakevalasamyakatvajnanadarsanasiddharvebhyah
--Sarvarthasiddhi, ch. 2, sl. 4.
42 tadanantaramurdham gachatyalokantan
-Sarvarthasiddhi, ch. 2, sl. 5.
purvaprayogasamgatvadvandhachedattvathagatiparinamacca
-Sarvarthasiddhi, ch. 2, sl, 6.
abiddhakulallacakravattapagatalepalabuderandavijavadagni sikhavacca
-Sarvarthasiddhi, ch. 2, sl. 7.
44 Zimmer. H., Op. Cit., pp. 260-261. The entire paragraph leans heavily on Zimmer, pp. 259-262.
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