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Epistemology of Jainas
'Tattvamasi', are regarded as the supreme gospels (Mahävākyas) wbich express the essence of Upanisadic teaching. Ramatirtha, in his 'Vidvanmanorañjini', the well-known commentary on «Vedāntasāra', states that an aspirant with necessary foundation realizes Brahman as soon as he is taught mahāvākya by a preceptor. The necessary equipments are the systematic study of the Vedas, purity of mind and freedom from prejudices of impossibility and undesirability of the transcendental knowledge. The other requisites are four primary preparations (sādhanacatustaya). An aspirant with such an equipment and the purity of heart realizes his unity with Brahman as soon as he is made aware of the fact. This awareness results from the three fold way of Sravana (verbal knowledge) manana (deliberation) and nididhyāsana (constant meditation). Madhusūdana, following the Vivarana, holds śravaņa only as the real cause of realization. The aspirant with necessary foundation gets realization as soon as he is taught the great unity between him and Brahman. It is strictly a verbal knowledge and not meditational as the Buddhists hold.
Bhārati-Tirtha in his 'Dhyānad Ipa' proposes invocation (upāsanā) also, as a source of realization. But it is not supported by Sankara, who accepts the utility of upāsanā by way of purification only, meant for the lower grade of aspirants.
As a matter of fact, unity with Brahman is not something to be attained or created. Sankara holds it beyond the four types of attainments. It is already there. The only thing to be done is to make the person realize it. Just as a person, who has forgotten the golden chain lying in his own neck begins to search for it here and there. His search is not for something to be attained. The only thing that is required, is to make him aware of the state which he has forgotten. Similarly, Brahman is already one with jiva; which the latter has forgotten. As soon as he is made known of the reality, he becomes one with Brahman. This function of making one aware of the identity 1. Siddhānta Lesa Sangraba p. 452
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