Jain Journal 1990 01

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

Page 17

JAIN JOURNAL
(d) Jivan-Mukti and Videha-Mukti :
The Jainas like the Upanisadic thinkers, 46 Buddhists, 47 NyayaVaisesikas, 48 Sankhyas, 49 Yogins, 50 Vijnanabhiksu and Vallabha etc., recognise the existence of jivan-mukti together with videha-mukti. But Ramanuj, Nimbarka, Madhva etc. do not accept jivan-mukti. Apart from jivan-mukti and videha-mukti, there is an idea of karma-mukti (gradual salvation) in the Upanisads, 51 which resembles to the gradual ascendence of the stepping stones to higher things (gunasthānakramāroha) or the field of Yogacarya, and the bhūmikā of Vaidika philosophy. However, mukti is mukti—it must be one and indivisible. Any reference to the persistence of body etc. is meaningless. The duality of mukti in Jainism is perhaps a legacy of the Upnisadic influence. Since the Jainas like Advaita Vedanta believe through the dawn of wisdom and the annulment of nescience, jivan-mukti is the one and only legitimate concept. Mukti refers to the Soul, not to the body, and the dissolution of the body is neither “an inevitable pre-condition nor an integral feature of mukti". 52
(e) Nirvana and Moksa :
Moksa literally means 'release'--release of the Soul from eternal fetters of karma. Nirvana (Buddhist) is derived from the Pali root 'nibuttu', which means 'blowing out'. However, instead of taking it in a metaphysical sense of blowing out of (passions etc.) it is taken in the sense of extinction. However, there is ample evidence to believe that Buddha looked upon nirvana as positive state of consciousness. The distinction between sopādhisesa and nirupādhisesa nirvana is a significant one. One refers to the annulment of the dirt of mind, while the other refers to the annulment of the very existence. What all we can say is that Buddhistic nirvāṇa is mostly regarded as negative, leading to the extinction of passions. 53 However, according to the Vaisesikas, their conception of nirvana means the total annihilation of all the attributes of the Soul. Moksa also refer to the concept of 'migration and re-birth.
46 Katha, II, 3.14-15 ; Manduka, I11.2. 6; Brhadaranyaka, IV. 4. 6-7. 47 Visuddhi-magga, 16.73 48 Nyaya-bhasya, IV. 2.2. 49 Sankhya-karika, k. 67. 50 Yoga-sutra, IV. 30. 51 Katha, II. 3.5. 52 S. S. Suryanarayan Shastri, paper on 'Jivaan-mukti', The Philosophical Quarterly,
January 1939 (Vol. XIV No. IV). - Tattva-sangraha, p. 184.
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