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Jaina View of Life
five short syllables. At the end of this period the soul attains perfect and disembodied liberation. It is described as the state of Parabrahma or Niranjana. It is not possible to give, as Radhakrishnan says, a positive description of the liberated soul." It is state of freedom from action and desire, a state of utter and absolute quiescence. Zimmer shows that, in this state, the individuality, the masks, the formal personal features are distilled away like drops of rain that descend from the clear sky, tasteless and emasculate."*
Jaina Mysticism
I The Jainas were against Gods in general and the God as creator. They presented several arguments against the theistic conception of God.' They denied the existence of a creator God and refuted the theistic argument of the Naiyayikas. The best way is to dispense with God altogether."
This has raised a question regarding the place of mysticism in Jainism. It is often contended that Jainism and Buddhism are authentic and hence they have no place for mysticism and mystical experience. So there is no God, there is no question of communion with him, and therefore, Jainism is a mundane religion with an empty heart.'
II Mysticism has been used to mean the first hand experience and direct contact with God. It is a complex experience. It is a universal yearning of the human spirit for personal communion with God.' It is the science of the union with the
60. Dhyanašataka. 82.
61. Radhakrishnan (S): Indian Philosophy, Vol. I. p. 233.
62. Zimmer (H): Philosophies of India, p. 260.
1. Syādvāda manjari of Mallisena.
2. See also Tarka rahasya dipika of Gunaratna.
3. Saddar sana Samucraya of Gunaratna,
4.
Mrs. Stevenson (Sinclair): The Heart of Jainism (Humphery Milford) 1915, Ch. XVI, p. 298.
5. Arberry (A. J.): Sufism (Allen Unwin) p. 11.
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