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he attains omniscience and (5) when he attairis final emancipation. Although he has not the least concern for his body, the body iss which he dwells is perfectly pure and is brilliant like a combination of one thousand suns"; it is free from the seven 'constituents' (Dhalu's) and is devoid of the eighteen 'faults' (Doshas) e.g. sweat etc. The Tirthankara is possessed of the four Atisaya's or Excellences viz., (1) Apayapagama.—He is not touched by grief etc. (2) Jnana.-He is the knower of all the phenomena in the world, (3) Puja. He is worshipped by all beings and (4) Vachana,–His instructions are sweet, efficacious and intelligible to all. The Arhat is thus the visible God Himself; thirty-four 'uncommon phenomena' (Vaibhavas) are found
with him
Then when the four Aghatiya Karmas are destroyed as well, the already Omniscient soul leaves off this miserable prison of the Samsara or mundane existence where the Karma reigns with an iron hand and goes to the Siddha-Sila, the ever peaceful abode of the Perfect Beings at the summit of the worldly space. This is the final Emancipation of the soul. Absolutely free from the dirt of Karma, the Perfected soul exists in its own pure state,-possessed of its eight essential attributes (Avya-Vadha) etc., which will be described hereafter.
The Jaina doctrine of Emancipation may be shortly noticed here. Emancipation is that state, according to the Jaina thinkers, in which the soul exists in and to itsell, in a state of bliss. The Buddhist philosophers, on the contrary, look upon Nirvana, as extinction or annihilation of the conscious Series' (Santana). The Jainas who uphold the theory of the real existence of the soul, necessarily reject the extinction-theory of Emancipation. The thinkers of the Vedanta school contend that when emancipated, the soul exists as `pure existence," pure consciousness and pure bliss '; no attributes remain attached to it. The theory of the Nyaya school is that in its state of Emancipation, the soul becomes devoid of its nine attributes e.g. Intelligence (Buddhi) etc. The Jaina doctrine is essentially opposed to both the Vedanta and the Nyaya contentions in as much as according
to it, the essential attributes of the soul become fully manifest Shree Sudharmaswami Gyanbhandar-Umara, Surat
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