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Jaina Perspective in Philosophy and Religion
It is "Prāptasya Praptiḥ, so says the Upanişads 'That Thou art’l and not “That Thou becomest", Since Brahman besides Sat and Cit is also Ananda so Jiva becomes Anandamaya? when it realises it. Bliss and knowledge are identical.3 Thus liberation is a positive bliss besides cessation of all kinds of miseries. To conclude with Mandana, mere absence of misery is not happiness because misery and happiness, may be experienced together by a person merged in a cool tank with the scorching sun above.4 Nature of Soul
The concept of bondage and liberation follows from the concept of the soul. For the self is prior to all, bondage and liberation, truth and falsehood. Its existence is self-proved; it can not be doubted, for it is the essential nature of him who doubts it.5 It is known in immediate perception, prior to all proof. It is logical postulate. Metaphysically the conception of self-existence implies that the self is eternal, iinmutable and complete. 6 So far Jainism and Advaita Vedānta affirm the existence of self.
Again we find that self is conscious, both in Vedānta and in Jainism, when bondage is the Souls' Association with the body through ignorance, soul is something other than the physical self. Self is the pure existence which is not only uncontradicted but also uncontradictably. This persists through all its states.? The moment we try to negate we affirm. Then this 1. Chandogya Upanişad. 2. Taittiriya Upanişad, III. 8, II. 7. 3. Pravacana-sára of Kunda-kunda, 1. 59-60. 4. Ramcaran : Concept of Mukti in Indian Philosophy (Pro
ceedings of the Indian Philosophical Congress, 1944 ), 5. Bhagavad-gita, II. 37; Chindogya Upanişad, VIII. 7. 12;
Taittiriya Upanişad, II. 1-7. 6. Isa. Upanişad, 1; Sankara-Bhaşya on Brahma-Sutra,
1.1.4. 7. Sankara Bhasya, II. 2. 1; Bhagavad-gita, II, 16.
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